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Catechism Lessons 

ON 

VOCATION 


BROTHER AUGUST, F. S. C. 


WITH INTRODUCTION 

BY 

The Most Reverend Patrick J. Hayes, D. D., 

Archbishop of New York 


SECOND EDITION 


LA SALLE BUREAU 

50 Second Street 
NEW YORK 






iitfnl <^bstat 


BXo.3^0 

.As 


Arthur J. Scanlan, S.T.D., 


New York, October 14, 1921. 


Censor Librorum. 


imprimatur 


Patrick J. Hayes, D.D., 

A rchiepiscopus Neo-Eboracensis. 



Copyright, 1923, 

ST. JOSEPH’S NORMAL INSTITUTE, 
Pocantico Hills, N. Y. 

JUL-6’23 

© Cl A752044 
i 'X-C 1 1 



CONTENTS 


Introduction. 1 

Fostering Vocations . 3 

Suggestions to the Teacher. 14 

Lesson I. —The Last End. 18 

Lesson II. —Vocation in General. 31 

Lesson III. —The Priesthood. 50 

Lesson IV. —The Religious Life. 67 

Lesson V. —Religious Orders. 82 

Lesson VI. —The Teaching Religious Orders_ 106 

Lesson VII. —Saint John Baptist De La Salle.. 123 

Lesson VIII. —The Brothers of the Christian 

Schools . 139 

Lesson IX. —The Common or Married State. 154 

Lesson X. —The Lay Apostleship. 173 

Lesson XI. —Objections and Obstacles. 197 

Lesson XII. —The Means to Choose Well. 215 

















INTRODUCTION 

By 

The Most Reverend Patrick J. Hayes, D. D. 

Archbishop of New York 

“Neglect Not the Grace That Is in Thee” 

(I Tim., iv, 14). 

This is a very timely and practical presentation 
on the subject of vocations. It comes from the 
pen of one whose long life has been hidden in 
Christ and with Christ and for Christ, and only 
seen by men while training the mind of youth in 
secular science and the soul of youth in piety and 
love of God. Both ripe experience and spiritual 
wisdom speak clearly and simply on vocation in 
this volume. Secular vocation, as well as priestly 
and religious, is dealt with in a most sensible way. 

Teachers of the young will find guidance, in¬ 
spiration and help in the knowledge of principle 
and of method in handling the delicate subject 
of vocation with their pupils. 

Something should be done—and immediately 
—to put before boys and girls the call of Christ 
to the altar and the convent. The Church stands 
in urgent need of such service. Especially are 
postulants needed for the teaching brotherhoods 
and sisterhoods. The very existence of our 
Catholic schools, not to speak of their efficiency, 
depends upon an increase of vocations to the 
religious life. 


1 


2 


VOCATION 


There is no doubt that the world has recently 
allured the youth of both sexes, by reason of easy 
positions and large wages, to try their fortune in 
secular life. The portion Christ holds out to 
them, for the time being, at least, has little or no 
attraction. 

St. Francis of Assisi, meeting Friar Giles, said : 
“Dearest Brother, God hath wrought in thee a 
very great grace. If the emperor came to Assisi, 
and would make one of the men of this city his 
knight, or private chamberlain, ought he not to 
rejoice greatly? How much greater joy oughtest 
thou to receive, in that God hath chosen thee for 
His knight and most beloved servant, to observe 
the perfect way of the holy gospel? Therefore, 
be steadfast and constant in the vocation whereto 
God hath called thee.” 

May the Divine Master bless this useful book, 
on its mission of calling laborers into the Vine¬ 
yard, rich in harvest and already adorned with 
many priests and religious who, under Heaven, 
owe their Vocation to the Brothers of the Chris¬ 
tian Schools. None is more deeply grateful to 
these devoted servants of God than their old- 
time pupil and present shepherd—the Fifth Arch¬ 
bishop of New York. 

►^Patrick J. Hayes. 

Feast of St. Timothy, 

Nineteen Hundred Twenty. 


FOSTERING VOCATIONS 


“States of life are freely chosen; and, at the 
same time, providentially given by God” (Rev. A. 
Vermeersch, S. J.). In this statement we have a 
fundamental principle by which to be guided in 
selecting a vocation. Each one is free to choose 
as he wishes; but God assists in the choice. And 
it is truly wonderful how insignificant at times 
and how varied are the means by which Provi¬ 
dence starts the growth of vocations. At one 
time it is a word or a sentence accidentally 
dropped during a conversation; at another it is a 
text of Scripture or a sermon, or a lesson in cate¬ 
chism. Then again it may be an accident or some 
failure in life, which creates a disgust for the 
world. A little boy meets a Brother smiling and 
immediately he gets the idea that he would like 
to be a Brother too. A young man observes some 
religious at recreation. He sees their friendly 
deportment and hears their joyous laughter. He 
concludes they must be very happy; and he would 
become one of them. And thus it is, from the 
wonderful conversion of St. Paul to the gentle 
whisper of Our Lord to some little child after 
Holy Communion,—a beneficent Providence or¬ 
dering all things sweetly for the happiness of 
man. 

But, among the ordinary means, none is so fruit¬ 
ful as the advice and the example of a true friend. 
Hence the great influence of the religious teacher 

3 


4 


VOCATION 


in sowing and cultivating the germ of a vocation 
to the religious life or the priesthood. When 
that teacher is all that his garb implies; his every 
word and act exert a wonderful influence for 
good. He becomes the ideal of his pupils’ aspira¬ 
tions. 

Many teachers, however, fail to realize their 
power in this respect. Through false timidity, 
mistaken views, or lack of zeal, they are not so 
efficient as might be expected. Owing to peculiar 
traits of character or want of opportunity, some, 
indeed, may be excused from actively participat¬ 
ing in this great work. But even they can and 
ought to contribute their share by fervent prayers 
for the success of the others. As is well known 
the success of many great preachers and teachers 
is to be attributed more to the prayers of some 
humble religious than to their own efforts. 

Is it wrong to persuade others to embrace the 
higher life? Some say it is, imagining that there 
is danger of marring the future happiness of the 
subject, or of even interfering with the designs 
of God. This impression is due to the erroneous 
idea of Vocation prevailing in the past. Accord¬ 
ing to that opinion vocation is solely the work 
of God, manifesting itself in a strong interior at¬ 
traction to the priesthood or the religious life. 
But a late decree of the Church has condemned 
this error. Vocation consists in a right intention, 
fitness of nature and grace, and acceptance by a 
lawful superior. Rev. John B. Delauney, C. S. C., 
in a recent lecture to the Sisters of Mercy on 


FOSTERING VOCATIONS 


5 


Vocation, defines the Catholic teacher’s role as 
follows: “This pronouncement of the Holy See 
implies that the Catholic educator does not decide 
whether the pupil is called to the priesthood or 
the religious life, but whether the same pupil 
possesses the qualities which, if carefully culti¬ 
vated, will make him worthy to receive that Voca¬ 
tion.” It is then the pupil himself who, aided 
by God’s grace, selects the Vocation according to 
the conditions given above. It is the part of the 
teacher to instruct and advise. 

St. Thomas assures the doubtful thus: “Those 
who induce others to enter religion, not only com¬ 
mit no sin, but even merit a great reward.” 

St. Augustine says: “With God’s grace I have 
embraced the perfection of the evangelical coun¬ 
sels : with all the power I have, I exhort others 
to do the same.” 

And such is the teaching of the great doctors 
and theologians of the Church. They all con¬ 
sider it a pious and meritorious act to encourage 
others to enter religion. Consequently, there need 
be no fear of doing wrong or impairing the 
future happiness of the young by prudently and 
truthfully fostering vocations. 

The work of recruiting is, likewise, often neg¬ 
lected through fear that the subject will not 
persevere. It is certainly discouraging to see 
one’s recruits after a short time abandon the 
service which they had embraced with such prom¬ 
ise. But these defections are not the fault of the 
counsellor. As long as he honestly and candidly 


6 


VOCATION 


did his part, he is not to blame. On the con¬ 
trary, he ought to be consoled in the fact that God 
will amply reward his good intention and zeal. 

The first means of attracting pupils or others 
to religion is a pleasing and joyful disposition. 
Youth is quick to recognize genuine happiness 
and naturally longs to participate therein. Pupils 
would be like their happy teachers. It behooves 
the religious teacher, therefore, to cultivate a 
genial and happy disposition. It is most impor¬ 
tant that he possess a sense of humor and a heart 
that can readily sympathize with the ways and 
doings of youth. A gloomy, morose, or peevish 
character is of little use in the classroom. He 
repels, instead of attracting souls to God. “We 
cannot shed happiness around us by wearing a 
countenance like a prison door” (Letters St. De 
La Salle). 

A good teacher knows how “to smile through 
his tears.” His heart may bleed; but his 
countenance shines. No physical or mental pain 
is allowed to interfere with his uniform good 
humor. Even the mistakes and the rudeness of 
some of his pupils, if there be any such, are al¬ 
ways dealt with in a gentlemanly and dignified 
manner, and so as to appeal to their sense of 
right and wrong. The pupils understand that it 
is the duty of the teacher to correct their faults; 
and they generally receive the correction in the 
right spirit, when it is given in the right spirit. 
It is not such fatherly correction, but an un¬ 
christian display of anger and vindictiveness, that 
thwarts vocations. 


FOSTERING VOCATIONS 


7 


Another means of securing subjects is to teach 
good catechism lessons on Vocation. According 
to our regulations these lessons follow a plan, or 
course, and thus give the pupils a true conception 
of the different states of life. The doctrine of 
the Church must be plainly and definitely stated. 
All vagueness of expression leading to doubt or 
equivocation is to be scrupulously avoided. The 
obligations and the advantages of each state are 
to be given clearly and exactly. Above all, the 
teacher cannot afford to exaggerate or belittle 
the merits of any order whatever. He must treat 
all fairly; and no matter how enthusiastic for the 
prosperity of his own, he is bound in conscience 
to exclude from his instructions and advice every¬ 
thing that might savor of bias one way or another. 
And when there is question of praising his own 
order, it is well to confirm his statements by quo¬ 
tations from the best authorities. He will lay 
stress on the fact that the young aspirant is to 
choose for himself, and that his decision should 
be founded on reason enlightened by the princi¬ 
ples of faith. Such a one is not to consult merely 
his likes and dislikes; but he is to keep in view 
the glory of God and his own salvation, carefully 
examining whether he have, or can acquire, the 
qualifications necessary for the work of his 
choice. 

During his instructions it is not sufficient for 
the religious teacher to impart the requisite in¬ 
formation. He will be successful only in propor¬ 
tion as he causes the pupils to feel the nothingness 


8 


VOCATION 


of earthly things, and the true worth of the 
spiritual. This he can do by simple reasonings 
and homely illustrations. Let him make frequent 
appeals to the gratitude and love which they owe 
to God; and show them that an efficacious means 
of proving their love consists in properly selecting 
their vocation. Then their young hearts will be 
touched and their wills moved to action. 

Thirdly, the religious teacher, like the good 
shepherd, must know his flock. It is necessary 
for him to study the individual traits of his pupils. 
He must be constantly on the lookout for signs 
of certain virtues; such as love of prayer, gener¬ 
osity, nobility of mind, and purity of heart. 
These and other virtues that go to make the 
religious life or adorn the priesthood, may be 
very profitably dwelt upon during the religious 
instruction. 

Rev. Brother Denis, F. S. C., of the Normal 
Institute at Ammendale, Md., gives the follow¬ 
ing qualities as indicating probable candidates for 
the religious life or the priesthood. Pupils who 
are docile, of a sociable disposition, of a sound 
mind, calm, deliberate, not nervous or scrupulous, 
happy, joyful, gentle and kind to their com¬ 
panions, and obedient to their parents—these are 
good subjects (Ecclesiastical Review, May and 
June, 1915). 

Cardinal Wiseman speaks thus: “If one sees 
the youthful aspirants in their religious institutes, 
novitiates, here or abroad, in recreation or at 
study, he may easily decide who will persevere, 


fostering vocations 


9 


by a very simple rule. The joyous faces and the 
sparkling eyes denote the future monks far more 
surely than the demure looks and stolen glances” 
(Recollections of the Last Four Popes, p. 39). 

Among the most promising are those pupils 
who are actuated by a laudable ambition and high 
ideals. They are to be warned and guarded 
against the false ideals of the world. And their 
footsteps are to be tenderly but surely guided 
up the mountain heights of the Gospel. Their 
aspirations are to be fed on the best. It does not 
take long for such souls to see the beauty and 
the grandeur of the religious life, the glory of the 
priesthood or the nobility of the work of the re¬ 
ligious teacher. And what they admire they are 
led to investigate and to imitate. But they are 
timid and reluctant to seek advice. They have 
their doubts and are beset with difficulties both 
real and imaginary. 'This is the opportune mo¬ 
ment for the teacher to exert his influence. He 
should approach the subject with his young 
aspirant gently and patiently. Without encroach¬ 
ing on the province of the confessor, let him care¬ 
fully examine all doubts and difficulties; and sug¬ 
gest ways and means for their speedy removal. 
Furthermore, let him recommend, and join his 
pupil in earnest prayer, frequent communion, and 
devotion to the Most Blessed Virgin, as very 
efficacious means of success. 

Then, having ascertained that the pupil has 
given due consideration to the joys and the pos¬ 
sible trials, the obligations and the advantages of 


10 


VOCATION 


the higher life, the teacher, in imitation of Our 
dear Lord, presents to his disciple a loving invi¬ 
tation to take up the cross and follow Jesus. But, 
like Jesus, he neither commands nor threatens; 
he simply invites and encourages. 

The pupil soon feels that he has found a true 
friend, one who is capable and willing to assist 
him in selecting his state of life. And henceforth 
he places implicit faith and confidence in every 
word and act of his teacher. Vocations thus fos¬ 
tered are generally abiding. 

It goes without saying that our Brothers are 
strongly attached to the Institute and are most 
anxious for its welfare. In season and out of 
season they devote all their energies, their very 
lives to the great object of the Society. They 
are martyrs to the cause of Christian education. 
Why then is it that they do not attract a greater 
number of new members? 

Besides the objections and the obstacles already 
mentioned, it is the general opinion of those who 
have studied the question, that our Brothers are 
so absorbed in their immediate occupation of 
teaching that they do not give sufficient thought 
to the importance of recruiting. Some are under 
the impression that it is the business of the re¬ 
cruiter, that he alone is responsible, and that he 
has the grace of state. Well, we all have the 
grace of state; and we all of us are under bonds 
to the Institute. Besides, the official recruiter 
can accomplish little unless assisted by the teach¬ 
ers. But the teachers themselves, each in his own 


fostering vocations 


ii 


class, may become most successful recruiters. In 
the history of the Society we find that those 
Brothers who were most noted for getting postu¬ 
lants, generally confined their efforts to their own 
pupils. We read that the Most Hon. Brother 
Philip, while teaching at Auray, in six years, had 
twenty-three of his pupils become priests or re¬ 
ligious. The saintly Brother Benildus, likewise, 
could count many of his disciples who, following 
his advice and example, embraced the higher life. 
In 1889, besides ecclesiastical vocations and voca¬ 
tions for other religious institutes, there were two 
hundred and forty-five Brothers of the Chris¬ 
tian Schools from the township of Saugues, the 
majority of whom had been his pupils. In gen¬ 
eral, our brothers in America have had a similar 
experience. Not to mention archbishops, bishops 
and priests, many of our own best religious 
and expert teachers gladly attribute their Voca¬ 
tion to the zeal and devotedness of the Brothers 
who taught them. 

The remedy, consequently, for a dearth of sub¬ 
jects is easily found. Serious and frequent medi¬ 
tation on the motives for fostering vocations will 
surely prove efficacious. It is impossible for a 
Brother, imbued as he is with the knowledge and 
love of God, to view with indifference the count¬ 
less souls that are lost for want of Christian 
teachers. When he thinks that it is within his 
power to save many of these souls by procuring 
subjects for the Institute, will he not be moved 
to make every effort for that purpose? No ob- 


12 


vocation 


stacks can withstand the zeal of such a Brother; 
he knows the value of souls. 

Then again, gratitude to the Institute for the 
many blessings both temporal and spiritual which 
every brother enjoys, will prove another power¬ 
ful motive. A true Brother does not take things 
for granted. He does not act as though he held 
a mortgage on heaven, or as if he were the chief 
corner stone of his Society. He frequently re¬ 
calls the past and compares his present condition 
with what he might have been. That thought 
makes him realize that, after God, he is deeply 
indebted to the Institute, and that he is bound, 
in honor and justice, to promote the prosperity 
of this good mother as far as he is able. And 
that is why the grateful Brother never tires in his 
efforts to procure new subjects. 

Lastly, every true Brother naturally desires to 
see his order prosper and to have it perpetuated; 
to have the good work that he loves so well, ad¬ 
vance and spread afar, long after his own labors 
are finished. What happiness, therefore, in old 
age and at death to know that we have trained 
successors who are able and ready to “take up the 
book which has fallen from our hands,” valiant 
disciples who will continue the good fight where 
we left off. Yes; it is worth while and a great 
consolation, to feel, like our holy Founder, that 
through our efforts in recruiting, many souls will 
follow us to heaven, and add to our merit for all 
eternity. 

It has been the aim of this short essay on 
“Fostering Vocations” to briefly answer the ob- 


FOSTERING VOCATIONS 


13 


jections, to state the means, and to present the 
motives for an increased activity on the part of 
our Brothers, in recruiting new members. The 
essay is considered both timely and practical. 
For many reasons there never was a time when 
the Institute was more in need of subjects; or 
when it was more necessary to employ the most 
practical measures in securing them. But when 
all has been said, when argument has been irre¬ 
sistible, even when every one feels that some¬ 
thing should be done, there may still be something 
wanting; and that something may be enthusiasm. 
Healthy enthusiasm is the great motive-power 
that produces grand results. It is entirely op¬ 
posed to all easy-going routine of daily obliga¬ 
tions. It absorbs the mind and the heart of an 
individual to such an extent that he has but one 
object in life, and that object he pursues with all 
the energy that is in him. Sufficient for the law, 
is not sufficient for the enthusiastic religious. A 
Brother possessed of enthusiasm will do great 
things for God and his congregation. The only 
limitation to his zeal will be his love for Our 
dear Lord and His little ones. On the other 
hand, a Brother entirely bereft of enthusiasm 
would accomplish but little. He would, in fact, 
gradually become a fit subject for the wood-pile 
of barren fig trees. 

PRAYER FOR POSTULANTS 

“O Mary, Queen of Apostles, conceived with¬ 
out sin, pray the Lord of the harvest to send 
laborers into His harvest !” 


SUGGESTIONS TO THE TEACHER 


This little book is intended to assist our 
Brothers in teaching catechism on Vocation. But 
it is not a text-book for the pupils, or a book to 
be merely read during the catechism lesson. 
Selected paragraphs may, indeed, be read with 
profit; but the reading should be accompanied by 
suitable comment. If he consider it advisable, 
the teacher might dictate certain definitions and 
principles and have the pupils memorize them; 
but only after a thorough explanation of each. 

The lessons supply ready and ample matter on 
the important subject of Vocation, and they have 
been prepared according to the expository method 
of teaching catechism, as given in our “Elements 
of Pedagogy” and “The Catechist’s Manual.” 
Although the method is supposed to be followed, 
still it would be unwise for a Brother to give 
these lessons just as here presented. He ought 
to assimilate the matter and give it a personal 
presentation. The teacher’s personality, after all, 
makes the lesson, especially in catechism. 

If some of the lessons be considered too long, 
they can be shortened by condensing the exposi¬ 
tions or reflections, or by omitting some things of 
lesser importance. It might be better, however, 
to divide the lesson into parts as indicated, and 
to use two catechism periods instead of one. 

Thus divided, there will be sufficient matter 
for twenty-four lessons. Besides, the more im- 


SUGGESTIONS TO THE TEACHER 


15 


portant lessons will stand repetition; and towards 
the end of the scholastic year, there should be 
reviews each consisting of a synopsis of several 
lessons. All such changes and arrangements will, 
of course, depend on the actual conditions of the 
pupils. The lesson on the “Married Life” and 
the one on the “Lay Apostleship” are, in general, 
to be reserved for High School and College 
classes. 

The memory questions ought never to be 
omitted. Every exposition must be followed by 
some appropriate questions in order to secure bet¬ 
ter attention and the remembrance of the matter 
explained. They need not be exhaustive or follow 
any particular order. It is sufficient that they 
serve to recall a few important points of the pre¬ 
ceding exposition. There should also be sub¬ 
questions on the meaning of words, phrases, sen¬ 
tences, etc. 

The reflections must be made with all the care 
and attention that their importance demands. 
“The end of Catechism,” said Pope Pius X, “is 
the amendment of life.” And it is by the reflec¬ 
tions that the teacher moves the will of the pupil 
to act, to do something; in this case, to act in 
regard to his vocation. As to the number and the 
time of making these reflections, there can be no 
fixed rule. Good judgment and the nature of 
the subject will decide. Two or three during a 
lesson, made with unction, may suffice. 

The story at the end is merely suggestive. If 
the teacher know a better one, well and good; let 


i6 


VOCATION 


him use it. A story related during the lesson 
must be short, otherwise the instruction proper 
has to be curtailed. 

In explaining the nature of Vocation as given 
in Lesson No. 2, the teacher is to be most careful 
not to change the doctrine. While adapting his 
language to the capacity of his pupils, he is bound 
to make sure by means of questions, or otherwise, 
that they are learning the exact teaching of the 
Church. In telling them, for instance, that Voca¬ 
tion is a counsel or an invitation, and not a com¬ 
mand, he must see that they do not get the idea 
that there is little or no responsibility attached 
to the selection of a state of life. Again, as a 
substitute for the old motive of fear, the teacher 
ought to insist on love, and to present the heroism 
of working for the glory of God and the salvation 
of souls, as the grand ideal of life. 

The expression of the teacher, it is true, should 
be varied; but, for good effect, the short sentence 
is to be preferred to the long. Whatever is said, 
ought to be said clearly and briefly. 

When addressing the pupils directly, especially 
during the reflections, the expressions, “boys,” 
“dear boys,” and “my dear boys,” may often be 
used with great advantage. They tend to create 
that feeling of sympathy between the teacher and 
the pupils, which is so necessary to produce the 
best results. The repetition of important phrases 
or sentences for the sake of emphasis, the change 
from the past to the present tense in description, 
the occasional use of the interrogative sentence 


SUGGESTIONS TO THE TEACHER 


17 


instead of the declarative, the oratorical pause, 
and other devices of language, will also prove 
helpful in arousing interest and making a lasting 
impression. 

To illustrate the lesson the teacher may pru¬ 
dently draw upon his own experience and read¬ 
ing. He might also make use of pictures, dia¬ 
grams, charts, and a blackboard synopsis of each 
lesson. Every graduating class should be pro¬ 
vided with a few of the best books on Vocation, 
like “What shall I be?” by Rev. Father Cassilly, 
S. J., and “The Christian States of Life and 
Vocation,” by Rev. J. Berthier. Such books 
might be lent to the pupils, or a suitable portion of 
their contents included in the lesson of the day. 

In a word, the zealous teacher will make use 
of every available means to make the pupils 
realize that a lesson in catechism, especially on 
Vocation, is not a lesson in cube root. 


LESSON I 


THE LAST END 
PART I 


INTRODUCTION 

Emerson, one of our great American writers, 
in one of his lectures, asks what he calls the two 
wonderful questions,—“What are we?” and 
“Whither do we tend ?” After representing men 
as drifting aimlessly on the sea of life, he con¬ 
cludes in despair that we cannot answer these 
questions, neither we ourselves nor those who 
are supposed to be our guides. Alas! poor Emer¬ 
son! It is said that he tried every religious be¬ 
lief except the Catholic. The only religion that 
could answer his questions he seemed to ignore. 

EXPOSITION 

Yes, boys; we Catholics can answer these 
questions. We know that we are creatures of 
God, and that He created us for a particular 
end. God made us and He made us that we 
might know Him, love Him, and serve Him 
in this world, and be happy with Him for¬ 
ever in the next. That is the great end of our 
existence. 

First, God made us to know Him and He 
gives us the means to know Him. That is 
why you are here today. That is why you attend 
a Catholic school and why you study catechism. 

18 



the: EAST end 


19 


Secondly, He wishes us to love Him. He loves 
us with an infinite love. It was for that reason 
He created us in preference to so many others 
who might have served Him better. Look at the 
crucifix and see how much He has loved us. In 
return He asks only our love. “My son, give Me 
thy heart” (Prov., xxiii, 26). What a touching 
appeal to our gratitude! He calls each one of us 
His son; and He asks that we treat Him as our 
loving Father. But He wishes us to prove our 
love by serving Him faithfully. Besides, He has 
made this service the condition on which we are 
to be happy with Him forever in the next world. 
It is true that He has given us free will. We 
may serve Him or not, as we choose. But our 
eternal happiness or misery depends on our 
choice. 

MEMORY QUESTIONS 

1. What were Emerson’s two great questions? 

2. To what did he compare man’s condition 
in this life? 

3. What was his conclusion regarding these 
two questions? 

4. What was Emerson's religion ? 

5. How did he regard the Catholic religion? 

6. Can Catholics answer these questions? 

7. What are we? 

8. Whither do we tend? 

9. Why did God make us? 

10. What does God ask in return for having 
created us? 


20 


VOCATION 


11. Are we free to serve Him, or not to serve 
Him? 

12. What depends on our choice? 

EXPOSITION 

If we examine how men live, we shall find 
that there are few who earnestly consider why 
God made them. Most men are busy about 
everything except the one thing necessary. They 
seek the honors of life; they run after riches; 
and they try to satisfy their desires in the 
pleasures of sense. Even Catholics, at times, 
seem to forget their last end. The four great 
truths, death, judgment, heaven, and hell are 
often placed in the background, to be recalled 
during a mission or in a dangerous sickness. Is 
it astonishing then, that many lead sinful lives, 
neglect the sacraments, prayer, and the Christian 
virtues? “In all thy works remember thy last 
end,” says the Holy Ghost, “and thou shalt never 
sin” (Eccles., vii, 40). How few there are that 
do so! 

MEMORY QUESTIONS 

1. Do the majority of men realize why God 
made them ? How do we know that they do not ? 

2. How are they occupied? 

3. What kind of life do they lead as a conse¬ 
quence ? 

4. What four great truths do they ignore? 

5. What means of salvation do some Catholics 
neglect ? 


THE LAST END 


21 


6. Wliat does the Holy Ghost recommend re¬ 
garding our last end? 

REFLECTION 

Well, boys; how is it with you ? Do you 
seriously think of the four last things? How 
often do you say to yourself: I shall one day 
die, I shall then be judged, and rewarded or 
punished according to my works. Am I ready 
for death? We all know that we shall die. 
When we shall die, where we shall die, or how 
we shall die, we know not. But we are sure that 
we shall die. “Dust thou art, and unto dust thou 
shalt return” (Gen., iii, 19). Only a fool will 
deny that he shall die. The great question, there¬ 
fore, is: “Am I ready for death ?” “What must 
I do to be always ready?” You know the 
answer, boys. Always keep in the state of grace; 
and you will always be ready for death. The one 
great thought of your life should be how to die 
well. Like the saints and the martyrs, you should 
care little about what happens to you here on 
earth provided you attain your end. If you gain 
heaven, all is gained; if you lose it, all is lost, 
and that for eternity. Where am I going to 
spend my eternity ? O terrible thought! And yet 
we must face it sooner or later. St. Teresa tells 
us that it is well to go down in spirit into hell 
during life, that we may not go there after death. 
And St. Augustine calls on God to cut, burn and 
punish him in this life, but to spare him in the 
life to come. 


22 


VOCATION 


EXPOSITION 

There is one great illusion by which the devil 
endeavors to lead young folks astray. “You 
are young,” he says, “you have plenty of time 
to prepare for death. The pleasures of life are 
sweet. Why not enjoy them while you can? 
The majority seek honors, riches and pleasures; 
why should you be an exception? Besides, it 
is not necessary to commit mortal sin in order 
to enjoy life. Go to church on Sunday and all 
will be well. . . .” 

Such, my dear boys, is the language of the 
devil and worldly companions in their effort to 
make you forget your last end. Be not deceived. 
Young people die as well as the old. And to 
attain salvation something more is required than 
occupying a front seat in church on Sunday. 
Neither do the goods of this life satisfy the 
heart of man. Solomon enjoyed them to his 
fill. He possessed extraordinary wisdom and 
knowledge; he was highly honored; and he 
enjoyed all the riches and pleasures of earth. 
And yet he left mankind in doubt as to whether 
he went to heaven or hell. The great lesson of 
his life is expressed in these words: “Vanity of 
vanities, and all is vanity besides loving God, 
and serving Him alone” (Imitation of Christ). 

St. Augustine also tried to satisfy his heart 
with earthly pleasures; but he tells us that the 
heart of man is made for God, and that nothing 
less than God can satisfy it. “My heart was 


the: last end 


23 


made for Thee, O God, and it will never rest till 
it rests in Thee.” Surely, boys; we can accept 
the experience of Solomon and St. Augustine. 

MEMORY QUESTIONS 

1. By what great illusion does the devil try to 
deceive young folks? 

2. Give his argument. 

3. Show its error. 

4. How did Solomon testify to the vanity of 
riches, pleasures, etc. ? 

5. According to St. Augustine, what can sat¬ 
isfy the heart of man? 

MEMORY GEMS 

1. “Son, give Me thy heart” (Prov., xxiii, 26). 

2. “Dust thou art, and unto dust thou shalt 
return” (Gen., Hi, 19). 

j. “Vanity of vanities, and all is vanity besides 
loving God, and serving Him alone” (Imitation 
of Christ). 

4. “In all thy works remember thy last end, 
and thou shalt never sin” (Eccles., vii, 40). 

5. “My heart was made for Thee, 0 God, and 
it will never rest till it rests in Thee” (St. Augus¬ 
tine ). 


THE LAST END 


PART II 


EXPOSITION 

Yes; if you wish to overcome the tempta¬ 
tions of the devil, the world, and the flesh, you 
must frequently think of your last end. Often 
make a comparison between heaven and hell. 
Heaven! What is heaven? St. Paul tells us 
that it is impossible to describe it. God gave 
him a vision of it. But when he tried to tell 
what he had seen, all he could say was: “That 
eye hath not seen, nor ear heard, neither hath it 
entered into the heart of man to conceive what 
things God hath prepared for them that love 
him” (I Cor., n, 9). Still we know that in 
heaven there is perfect happiness. There is noth¬ 
ing on earth that can fully satisfy us. But in 
heaven our hearts shall be filled with never-ending 
joys. Our every wish shall be gratified. In¬ 
finite riches, the highest honors, and the sweetest 
pleasures shall be ours, ever new and lasting for¬ 
ever. Heaven means every good, every pleasure; 
in a word, everything that any one could desire. 
In heaven there will be no evil, no pain, no sick¬ 
ness, no death. Heaven is the absence of all evil 
and the possession of all good. But above all, 
heaven is the possession of God. There we shall 
see God, not through the veil of faith, but face to 
face, as He is. “We shall see Him as He is” 


24 



THE EAST END 


25 


(I John, iii, 2). We shall then know how much 
He loves us, and why, without Him, we would 
be eternally miserable. 

On the other hand, consider the pains of hell. 
As the joys of heaven cannot be described, neither 
can the pains of hell. However, we may form a 
faint picture of the evils of hell by thinking of 
the evils of earth. You have all been sick; and 
you have all felt some bodily pain. Some of you, 
perhaps, may have visited a hospital and noticed 
how many of the patients were afflicted with 
some loathsome disease. You have heard of 
accidents and murders; and have read of great 
battles in which many lives were lost. You are 
familiar with the history of the martyrs. From 
time to time you have heard of men, women and 
children being burnt alive. No doubt you were 
shocked by the very thought of such great suf¬ 
fering. But what are these sufferings when com¬ 
pared to those of eternity? If all the evils of life 
were added together and multiplied as often as 
there are stars in the firmament, known and 
unknown, they would be as nothing in compari¬ 
son with the torments of hell. “Which of you,” 
says the prophet, “can dwell with devouring 
fire?” (Isa., xxxiii, 14). 

At times the sufferings of this life are terrible; 
but they have an end. Death brings relief to the 
sufferers. Yes; death, if it be good, is the angel 
of mercy to human miseries. But if it be bad, it 
simply changes temporal sufferings into eternal. 
In hell there is no cessation from suffering. If 


26 


VOCATION 


the damned could only die, and thus end their 
torments ! But no; they suffer forever. Hell is 
an existence filled with everlasting torments. 
Ever and never—ever to suffer and never to get 
relief. 

That is the place prepared by God to punish 
the devil and his rebel angels, and to which men 
who die in mortal sin, are condemned forever. 

After placing heaven and hell side by side, ask 
yourself the question, which shall be my place? 
I must go to one or the other. Which shall it 
be? Repeat that question very often, especially 
when tempted to sin. 

MEMORY QUESTIONS 

1. Mention a great means of overcoming temp¬ 
tation. 

2. How may we compare heaven and hell? 

3. After St. Paul’s vision of heaven, what did 
he say of it? 

4. Mention some of the good things found in 
heaven; some of the evils excluded. 

5. What is the greatest joy in heaven? 

6. What is the greatest pain in hell? 

7. Mention another great torment of hell. 

8. What does St. Teresa say on the thought 
of hell ? 

9. After comparing heaven and hell, what 
resolution should we naturally take? 

10. Is it sufficient to resolve? What else is 
necessary? 


THE) IyAST KND 


27 


REFLECTION 

Let me ask you, boys, is it worth while to 
satisfy our passions here on earth, if, for doing 
so, we shall have to suffer forever in hell? St. 
Justin, one of the First Christians, said: “We 
wish for nothing so much as to suffer for Christ, 
that we may be preserved from hell and merit 
heaven.” That was the great desire of all the 
saints. And were they not wise indeed in giving 
up the joys of this life for those of eternity? 
What they have done you can do. As St. Thomas 
told his sister, boys, “If you wish to save your 
soul, you have merely to will it.” Neither the 
devil, nor the world, nor your passions, can 
cause you to lose your soul against your will. 
Those who are in hell are there through their 
own fault. For all eternity they will sadly lament 
that, having had it in their power to go to 
heaven, they did not do so. “What doth it profit 
a man, if he gain the whole world, and suffer the 
loss of his own soul?” (Matt., xvi, 26). 

EXPOSITION 

To attain our end, we must keep the com¬ 
mandments. “If thou wilt enter into life, keep 
the commandments,” says Our Lord (Matt., 
xix,i7). That is the general condition on which 
we may hope to escape hell and merit heaven. 
The commandments are the foundation of all 
service of God. But there is a higher service 
than the bare observance of the commandments. 


28 


VOCATION 


It consists in embracing a higher state of per¬ 
fection than that of the ordinary Christian in the 
world. Those who do so, receive special graces 
and enjoy special privileges which enable them 
to observe the commandments more perfectly. 
They serve God in some particular place and 
manner; and this particular service is called a 
person’s state of life, or vocation. Those who 
only keep the commandments in the world, belong 
to the lowest, or common Christian state. God 
Himself, instituted these different states of life 
and He intends each person to serve Him in one 
of them, and, in that way, to attain his end. How 
important it is, therefore, for every one to find 
out the state of life in which he can most surely 
secure his salvation! And it is especially in youth 
that this knowledge must be obtained. The study 
of your vocation, therefore, boys, is most impor¬ 
tant. And to assist you in making this study I 
shall teach a catechism lesson every week or two, 
on vocation in general and in particular, and on 
the means of knowing one’s vocation. 

REVIEW 

1. What is the Catholic answer to Emerson’s 
questions ? 

2. What prevents the majority of men from 
thinking of their last end ? 

3. Give St. Augustine’s opinion of earthly 
goods and pleasures. 

4. What is St. Teresa’s advice on hell? 


THE EAST END 


2 9 


5. What answer did St. Thomas give his sister 
when she asked him how she could save her soul ? 

6. In what does the higher service of God 
consist ? 

7. Are we bound to embrace it? Why not? 

8. Who instituted the different states of life? 

9. What then is the great question for young 
people to study? 

STORY 

St. Philip Neri and the ambitious young man. 

FRUIT 

Always remember your last end. “In all thy 
works think of thy last end and thou shalt never 
sin” (Eccles., vii, 40). 

MEMORY GEMS 

/. “Which of you, says the prophet, can dzvell 
with devouring fire?” (Isa., xxxiii, 14). 

2. “What doth it profit a man , if he gain the 
whole world, and suffer the loss of his own 
soul?” (Matt., xvi, 26). 

?. “Eye hath not seen, nor ear heard, neither 
hath it entered into the heart of man to conceive 
what things God hath prepared for them that 
love Him” (I Cor., ii, 9). 

4. “If you wish to save your soul, you have 
merely to will it” (St. Thomas). 


The Last End 


30 


VOCATION 


SYNOPSIS 


/ 

Introduction 


Emerson’s two ques¬ 
tions. 

Catholics can answer 
them. 


Four Last Things. -< 


Seldom thought of. 

Preparation postponed. 

Testimony of Solomon 
and St. Augustine. 




Heaven and Hell. 


'Joys of Heaven. 
Torments of Hell. 
Which shall be mine? 


Last End 
Attained. 


'Keeping the Command¬ 
ments. 

Fidelity to one’s voca¬ 
tion. 


Fruit:—Always remember your last end. 











LESSON II 


VOCATION IN GENERAL 

PART I 


INTRODUCTION 

1. What was the subject of last Friday’s cate¬ 
chism lesson? 

2. What four great truths should we often call 
to mind? Why? 

3. How does the devil try to prevent young 
people from thinking of their last end? 

4. What great lesson can we learn from Solo¬ 
mon’s life? 

5. What did St. Thomas mean by the answer 
he gave his sister on how to save her soul? 

6. What is the great question for young people 
regarding their life-work? 

In the catechism on our last end, boys, you 
learned that there is only one thing really neces¬ 
sary in this world, and that is to save our soul. 
“But one thing is necessary” (Luke, x, 42). No 
matter who we are, or what we do, if we save our 
soul, all is saved; if we lose it, all is lost. That 
is why we ought to select the best means to save 
our soul and thus attain our last end. And that 
means is to follow our vocation. 

EXPOSITION 

There are many people in the world who do 
not believe in, or understand what is meant by 

3i 



32 


VOCATION 


Vocation. They think that each one may choose 
the state in life which he likes best. They do 
not consider themselves responsible to any one 
for their choice. Whether they become a doctor 
or a lawyer, a merchant or a teacher, or a priest, 
or get married, is their own affair. Many are 
guided by the advice and example of their 
parents. Some are moved by ambition or love 
of riches, and select accordingly. So, through 
ignorance or passion, the subject of vocation is, 
by the greater number, either entirely ignored 
or misunderstood. Now, boys, this is a matter 
of grave importance. The invincibly ignorant 
may be excused; but for educated Catholics 
there can be no excuse. The Church teaches that 
there is such a thing as Vocation, and theologians 
tell us that God is pleased to have us serve Him 
in a certain special state of life, although He 
does not make it an absolute obligation to select 
that one in particular. 

Again, the word, vocation, is sometimes used to 
designate a man’s business. People speak of a 
vocation to a work or a profession, and of voca¬ 
tional training in the schools. But all that is 
meant by this use of the word, vocation, is the 
particular work by which a man makes a living. 
Our use of the word, vocation, means an invita¬ 
tion from God to serve Him in a special state. 
We also use it to indicate the work itself; as 
a vocation to preach, a vocation to teach. There 
are many callings in this life; but there are only 
three vocations properly so-called: viz., the seen- 


VOCATION IN GENERAL, 


33 


lar priesthood, the religious life, and the married 
state. Some theologians name virginity as a 
fourth state. 

MEMORY QUESTIONS 

1. Do people in general understand the matter 
of vocation? Explain. 

2. How do they regard the choice of their life- 
work ? 

3. By what are many influenced in making 
this choice? 

4. How should Catholics consider their voca¬ 
tion ? 

5. What is the teaching of the Church regard¬ 
ing vocation? 

6. What is the worldly meaning of the word 
vocation ? 

7. How does it differ from the Catholic mean- 
ing? 

8. How many kinds of vocations are there? 

EXPOSITION 

The word, vocation, then, means a Divine call,* 
or an invitation to a certain state of life; in which 
state God intends us to become perfect and save 

*In these Lessons the word, “call/’ is generally used 
as a synonym of invitation, or at the most, a pressing 
invitation, and not in the sense of command. It must 
further be understood that the word, “invitation,” itself, 
is not to be taken in the same sense as in the Decree, 
page 47, viz.; “a certain interior aspiration of the sub¬ 
ject, or invitation of the Holy Ghost.” It means simply 
an opportunity, an offer, or a privilege, and not a spe¬ 
cial intervention of Providence. 



34 


VOCATION 


our soul. God wishes us all to be perfect, per¬ 
fect according to the state to which He has called 
us. “Be you perfect as your heavenly Father is 
perfect” (Matt., v. 48). We are all called to be¬ 
come perfect; that is, to be saints. That sentence 
must not frighten you. There are different de¬ 
grees of sanctity. Nor do all attain sanctity by 
performing the same works. Every good Cath¬ 
olic is on the way to be a saint. To be a saint 
all that is necessary is to keep in the state of 
grace, and aim at fulfilling our duties perfectly. 
No matter how humble our position in life, it is 
always possible to attain sanctity in it. We know 
this from the lives of the saints among whom 
we find every state and condition in life repre¬ 
sented. 

But according to the nature and the dignity of 
the state to which each person is invited, and the 
work expected of him therein, so is the degree 
of perfection to which he is called, or invited. The 
perfection expected of religious, for example, is 
higher than that expected from the ordinary 
Christian. Our Lord Himself makes the dis¬ 
tinction in His answer to the young man who 
asked Him what he should do to gain eternal life. 
“Keep the commandments” (Matt., xix, 17), 
said Our Lord. When the young man replied that 
he had done so from his youth, Our Lord said 
to him: “If thou wilt be perfect, go sell what thou 
hast, and give to the poor, and come, follow me” 
(Matt., xix, 21). It was thus that Our Lord 
indicated the higher life of the evangelical coun- 


VOCATION IN GSNERAI, 


35 


sels, poverty, chastity, and obedience, and how 
the young man would thus become perfect and 
save his soul. While that young man found it 
too difficult to accept the invitation to give up 
his earthly goods for the poverty of Our Lord, 
nevertheless, there have been countless multitudes 
of generous souls who, in every age and clime, 
have accepted the invitation and have consecrated 
their lives to the higher works of religion. They 
constitute the grand army of the priesthood and 
the religious orders. They are the heroes of the 
Church and the special friends of Christ. 

MEMORY QUESTIONS 

1. How does God wish all to be perfect? 

2. Give the text of Scripture showing that He 
wishes all to be perfect. 

3. What is necessary to be a saint? 

4. How is it possible for all to be saints? 

5. Does God require the same degree of per¬ 
fection from all? Explain. 

6. When did Our Lord show this? 

7. Relate the circumstances. 

8. What particular state of life did Our Lord 
announce on this occasion? 

9. Why did the young man not accept the 
invitation ? 

10. Who have accepted the invitation since? 

EXPOSITION 

Besides the religious state, there are, as stated 
above, three other states, or different kinds of 
vocation. They are the secular priesthood, the 


3^ 


VOCATION 


state of virginity, and the married state. Hence 
there are four states of life in which men are 
invited to serve God. Under the guidance of 
Providence, the great majority select the mar¬ 
ried state. It is in the nature of things that 
it should be so. Not that they are debarred from 
the other states; but, while entirely free in 
making their selection, they believe that the mar¬ 
ried life is the most suitable for them. Virginity 
is a higher state than the married life. It is 
more pleasing to God. Those who belong to 
that state live in the world but abstain from mar¬ 
riage. Lastly, there is the holy priesthood. In 
dignity and power it is the most sublime of all 
states. Priests are the ambassadors of Christ 
and are duly appointed to represent Him in His 
dealings with the faithful. 

MEMORY QUESTIONS 

1. Name the kinds of vocation. 

2. What state do the great majority of men 
enter ? 

3. Could they enter one of the other states if 
they wished ? Why ? 

4. What is the state of virginity? 

5. How does the priesthood compare with the 
other states? 

6. What relation has the priest to the faithful? 

REFLECTION 

These, my dear boys, are the different states, 
or kinds of vocation. Every man and every 
woman is invited to some one or other of them. 


VOCATION IN GENERAL 


3 7 


There is no exception. God wishes that we all 
serve Him in a certain particular state, and 
that service will be the most pleasing to Him. 
Furthermore, God gives each one the necessary 
qualities and the helps to fulfill the duties of his 
particular state. In other words, a man is best 
qualified for the state that God would like him 
to select. Hence, the choice of a state of life is 
the most important of earthly affairs. And yet 
there are many misfits in this world. Many 
undertake to do what they are not qualified for, 
either by nature or grace; which fact accounts 
for much of the misery that we see around us. 
“How many youths,” says Father Rossignoli, 
S. J., “born for great things, lose their time in 
trifles” (Choice of State of Life). St. Gregory 
Nazianzen says: “The choice of a state of life is 
the only foundation on which we can raise the 
edifice of a good or bad life.” 

You are just starting out in life, boys, and it 
is necessary that you should know the state to 
which God invites you. Some of you may ask, 
is it possible to know that state ? I answer, yes; 
not only possible, but even easy through the 
grace of God. In the first place you must be 
very much in earnest; banish all likes and dis¬ 
likes of the past. If you examine such likes and 
dislikes, you will probably find some worldly 
motive connected with them. Stand before God 
without preference, and pray to Flim to direct 
you and make known His good pleasure. Then 
consicler the different states, their nature, and 
the qualifications required for each. This you 


38 


VOCATION 


cannot do now, but, as we advance in our course, 
you will better understand the obligations and 
the advantages of each kind of vocation. 

EXPOSITION 

Again, many young people will ask: “Are we 
obliged to accept the Divine invitation? Having 
free will, may we not choose for ourselves ?” This, 
my dear boys, is the most serious matter con¬ 
nected with the whole subject of vocation. The 
buoyancy of youth, the deceitfulness and the 
strength of the passions, and the attractions of 
the world, all prompt a young person to select the 
state which is most agreeable to human nature. 
Consequently, there is often a conflict between 
nature and grace. “Nature has regard to tem¬ 
poral things; grace attends to things eternal' 1 
(Imitation of Christ). 

Some of those who have written on the sub¬ 
ject have misinterpreted the doctrine of the 
Church., They have fallen into two errors. In 
the first place, they assert that no one can enter 
the priesthood or the religious life without a 
special interior attraction. Secondly, they hold 
that when a person feels this attraction, he is 
bound to follow it under pain of endangering his 
salvation. But the best authorities pronounce 
these opinions erroneous. And a late decree of 
the Church says that for a vocation to the priest¬ 
hood no interior aspiration of the subject or in¬ 
vitation of the Holy Ghost is necessary. (See 
Decree.) Father Cassilly, S. J., says (“What 
Shall I be?" p. 6), the decree may be applied to 


VOCATION IN GENERAL 


39 


the religious vocation as well as to the priesthood. 
So the true doctrine is that, for a vocation to the 
priesthood or the religious life, a special inter¬ 
vention of Providence is not necessary. All that 
is required is a right intention, physical and men¬ 
tal fitness, and acceptance by a lawful superior. 
Nor is one bound to accept the invitation under 
pain of sin. The teaching of St. Chrysostom, St. 
Thomas and St. Gregory Nazianzen and other 
great theologians is that, as a vocation is a free 
gift of counsel, it may be declined without sin. 
However, to decline to accept so great a favor as 
a vocation to the priesthood or the religious life, 
shows a want of love for God and spiritual 
things, and may expose one to sin. 

MEMORY QUESTIONS 

1. What is the most serious question connected 
with vocation? 

2. To what state do most young people incline? 

3. What influences usually prompt young 
people to select that state? 

4. How do the promptings of nature differ 
from those of grace? 

5. What two errors on the subject of vocation 
have some writers taught in the past? 

6. Is a particular sign from God necessary for 
a vocation to the religious life or the priesthood? 
Explain. 

7. Is a person bound to accept an invitation to 
either of these states under penalty of sin? Why 
not ? 


VOCATION IN GENERAL 

PART II 


EXPOSITION 

The matter of vocation is so important, that 
it is necessary for all to get a clear conception 
of the doctrine of the Church on the subject. 
Hence, in his article on Vocation, in the Catholic 
Encyclopedia (Vol. xv, 1912), the Rev. A. Ver- 
meersch, S. J., draws the following conclusions 
or fundamental principles: 

1. “States of life are freely chosen, and, at the same 
time, providentially given by God.” 

Commentary.— God does not interfere with 
man’s free will even in the choice of a state of 
life. He gives him the graces and the qualities 
required for the state that He would like him 
to select, and the higher the state, the stronger 
are these indications; but there is no obligation 
to embrace that state. “The Fathers of the 
Church declare that the choice is free, without 
danger of incurring the loss of God’s favor.” 

2. “For most men there is no Divine decree, log¬ 
ically anterior to their free actions, assigning them 
to this or that particular profession, or state of life.” 

Commentary.— A Divine order or decree is 
usually given for some special work, and is ac¬ 
companied by signs which cannot be mistaken. 
We have as examples, the call of Abraham, St. 

40 



VOCATION IN GENERAL 


41 


Matthew, St. Paul, and some of the other great 
saints. 

3. “The path of the evangelical counsels is, in 
itself, open to all, and preferable for all, without 
being directly or indirectly obligatory.” 

Commentary.— No one is bound to practise the 
evangelical counsels, or to enter the religious life. 
Although this path is open to all, yet it is for 
each one to accept or to decline to enter thereon. 
There are some exceptions. First, when a person 
has made a vow to enter religion, he is bound to 
keep it, unless dispensed by proper authority. 
Secondly, when God gives a special call or order, 
one is bound to obey. Thirdly, when a person 
feels that it is very unlikely that he will be saved 
if he remain in the world, he is bound to become 
a religious. 

On the other hand, one may be anxious to ac¬ 
cept the invitation, but cannot prudently do so 
on account of certain traits of character or habits 
which render him unfit for the higher life. 

Again, charity or justice may prevent one from 
entering religion; as the support of a relative or 
the payment of a debt. 

4. “Vocation is not an affection or inward force 
which makes a man feel impelled to enter the 
religious state, or some other state of life. 

“A strong liking for a state of life is not an infalli¬ 
ble sign of a vocation. It may help in selecting a 
particular religious order; but it is not to decide 
whether one has a vocation or not.” 


42 


VOCATION 


Commentary. —The young especially, must be 
on their guard against likes and dislikes in choos¬ 
ing their vocation. What they like may not be 
suitable for them; and they may have a natural 
dislike for the work of their true vocation. 
Priests and religious may find their work at times, 
difficult and distasteful. They make many sacri¬ 
fices and suffer much. But they know that they 
are doing God’s will, and that thought sweetens 
labor and even death itself. 

5. “God does not determine for every man his 
state of life; neither does salvation chiefly depend 
on this choice of a state of life conformable to the 
Divine election.” 

Commentary.— “God does not determine,” 
i. e., by a Divine decree; but He does determine 
(or fix on) the state in which He wishes every 
man to serve Him. “Neither does salvation 
chiefly depend on this choice.” No; not chiefly, 
but secondarily or remotely it may. 

From all eternity God destines each person for 
a certain state in life. But, like predestination, 
that state cannot be known without a special 
revelation. In the execution of this design God 
makes use of secondary causes. And it is by 
means of these secondary causes that man ascer¬ 
tains his vocation, or the state in which God 
wishes him to serve Him. For example, besides 
the absence of impediments, the secondary caused, 
or conditions, for a vocation to the secular priest¬ 
hood or the religious life, are: a right intention, 
fitness of nature and grace, and acceptance by a 


VOCATION IN GENERAL 


43 


lawful superior. So with these conditions, no 
one need fear to select the higher state of the 
secular priesthood or that of the religious life. 
In fact, to decline a vocation to either of these 
states, indicates, at least, a false humility or a 
want of generosity in the love of God. 

Salvation does not, indeed, absolutely depend 
on the selection of a state of life; still the conse¬ 
quences of making a bad selection may be very 
serious. It is the opinion of theologians that by 
embracing his proper vocation, a man receives 
special graces which render it easier for him to 
attain salvation than if he selected some other 
state. This will, of course, depend on his sin¬ 
cerity, or his opposition to God’s Holy Will. St. 
Cyprian speaks thus: “The assistance of the 
Holy Ghost is communicated to us according to 
the order and designs of God, and not according 
to our caprice.” 

MEMORY QUESTIONS 

1. According to the theologian, Vermeersch, 
what is the first principle regarding the subject 
of vocation? 

2. What is meant by providentially given ? 

3. What is the second principle? 

4. What do you mean by Divine decree? 

5. Is such an order ever given? Why? 

6. Give an example. 

7. What is the third principle? 

8. What is meant by saying that the Evangeli¬ 
cal Counsels are open to all? 


44 


VOCATION 


9. Is there any obligation to practise them, or 
to enter the religious life? Explain. 

10. What is the fourth principle? 

11. Is a strong liking a sure sign of a voca¬ 
tion? Why not? 

12. How may such likes or dislikes prove 
useful? 

13. What is the fifth principle of this theolo¬ 
gian? 

14. How does God make known a man’s state 
of life? 

15. Does a man’s salvation absolutely depend 
upon his selection? How may it remotely? 

16. What three conditions must accompany a 
true vocation? 

EXPOSITION 

In all God’s dealings with man we find that 
His infinite love predominates over all His other 
perfections. The act of creation is a mystery of 
love. Our redemption is the sublimity of love. 
And even in the exercise of His justice, God 
manifests His love towards poor sinful man. 
In our worship and service, it is love, and not 
fear, that He calls for. He loveth the cheerful 
giver. Generosity attracts His love. Our 
Lord’s invitation to the higher life is a special 
act of His love; and its acceptance must be a 
noble, generous act of love on the part of those 
invited. You have just heard that the invitation 
is a counsel and not a command. Hence those 
who are invited should feel highly honored and 


VOCATION IN GENERAL 


45 


grateful for so extraordinary a favor. For them 
the question should be, not must I accept, but 
rather may I accept? Having, after due con¬ 
sideration before God, and with a pure intention, 
answered this question, they should act with con¬ 
fidence, humbly adoring the Divine will in their 
regard, and feeling assured of all the helps neces¬ 
sary to attain the end in view, no matter how 
great and sublime it may be. 

MEMORY QUESTIONS 

1. Which of God’s perfections predominates in 
His dealings with men? 

2. Mention some great works of God’s love. 

3. What kind of worship does He prefer? 

4. How may we consider Our Lord’s invita¬ 
tion to the higher life? 

5. How should it be accepted? 

6. What question should those who are invited, 
ask themselves? 

7. In what condition of mind should they ex¬ 
amine this question? 

8. When they honestly believe the answer 
agrees with God’s wish, how should they act? 

9. Why should difficulties not prevent them 
from accepting the invitation? 

REFLECTION 

Remember, my dear boys, that, if you are 
called or invited to one of the higher states, it 
is Our dear Lord who asks you to come and 
help Him in saving your own soul and those 
of others from hell. He does not oblige you 
to come. He simply invites you as a dear 


46 


VOCATION 


friend. Can you refuse? You owe Him every¬ 
thing you have. What can the world give you 
in exchange for His love? Is it honor, riches, or 
pleasure? These things pass away with time and 
generally leave regret, if they do not endanger 
salvation. Our Lord says that it is very difficult 
for a rich man to enter heaven. And you have 
often heard that the easiest road to heaven is the 
religious life. Recall the story of St. Francis 
Xavier. “What will it profit a man if he gain 
the whole world, and sufifer the loss of his soul ?” 
That is the question that made Francis the great 
Apostle of the Indies. Again, recall that other 
story of the young man whom Our Lord invited 
to sell his earthly possessions and come, follow 
Him. Alas! the young man was too much at¬ 
tached to his earthly riches. He turned away 
sorrowful. He had declined a vocation offered 
by Our Lord Himself. How this refusal must 
have affected his after life! And Father Faber 
asks: “Is he looking now in heaven upon that 
Face from whose mild beauty he so sadly turned 
away on earth ?” Supposing that he is in heaven, 
would any one of you boys be willing to accept 
his crown for that of St. Francis Xavier? or of 
St. De La Salle? 


REVIEW 

1. How do many people regard the subject of 
vocation ? 

2. State the invitation of Our Lord to the 
young man who asked what he should do to get 
to heaven. 


VOCATION IN GENERAL 


47 


3* What frequently causes the young to make 
a mistake in their choice? 

4. Why is a person not bound to accept an invi¬ 
tation to the priesthood or to the religious life? 

5. By what great motive should a person be 
persuaded to become a priest or a religious? 

6. How is a vocation providentially given? 

7. When is a person bound to enter the priest¬ 
hood or the religious life? 


STORY 

Of St. Francis Xavier’s Conversion, as alluded 
to on page 46. 

FRUIT 

Frequently ask God for the grace to choose 

well. 

July 2, 1912. DECREE 

To the Rt. Rev. Charles M. A. DeCormont, 
Bishop of Aire, concerning the book entitled 
“La Vocation Sacerdotale,” written by the 
Very Rev. Canon Joseph Lahitton of the same 
diocese. 

Rt. Rev. Sir.—On account of the controversies 
that have arisen occasioned by the two works of 
Canon Joseph Lahitton on the priestly vocation, 
and because of the importance of the doctrinal 
question involved, our Holy Father, Pope Pius X, 
has deigned to appoint a special Commission of 
Cardinals. 

This Commission, after a careful examination 
of the arguments on both sides, in its plenary 
assembly of the 20th of last June, gave the fol¬ 
lowing judgment: 


4 8 


VOCATION 


The book of the illustrious author, Canon 
Joseph Lahitton, entitled “La Vocation Sacerdo- 
tale,” is in no way deserving - of censure; more¬ 
over, for his statements that: 

i. No one ever has any right to ordination be¬ 
fore the free choice of the bishop. 2. The con¬ 
dition which ought to be regarded in the candi¬ 
date for ordination and which is called a priestly 
vocation, by no means consists, at least, necessa¬ 
rily and ordinarily, in a certain interior aspiration 
of the subject or invitation of the Holy Ghost to 
enter the priesthood. 3. But on the contrary, in 
order that he may rightly be called by the bishop, 
nothing more in the candidate is required than 
a right intention together with a fitness placed in 
those gifts of nature and grace and confirmed by 
that probity of life and sufficiency of learning, 
which furnish a well-founded hope that he may 
be able to properly discharge the duties of the 
priesthood and holily fulfill its obligations; he is 
deserving of the highest praise. 

In an audience of the 26th of June, His Holi¬ 
ness, Pius X, fully approved the decision of their 
Eminences, the Cardinals, and he instructs me to 
inform your Lordship that you may please com¬ 
municate it to your subject, Canon Joseph Lahit¬ 
ton, and have it inserted in full in the Semaine 
Religieuse of the diocese. 

I beg your Lordship to accept the assurance of 
my devotion in Our Lord. 

R. Card. Merry dee Vae. 
Rome, July 2, 1912. 


Vocation in General 


VOCATION IN GENERAL 


49 


SYNOPSIS 


Introduction. 


'Questions on last lesson. 
« Means of salvation. 
Definition. 


Kinds explained. 


Married Life, Virginity. 

Religious Life, Priest¬ 
hood. 


Choice of State. 


'Importance. 

Invitation, not a com¬ 
mand. 


’ Freedom of choice. 


1 


No Divine decree for 
most men. 


Principles of Doc¬ 
trine. 


Counsels not obligatory. 

Vocation not an affec¬ 
tion. 


Salvation not chiefly de¬ 
pendent on selection. 


Necessary 

tions. 


Condi- 

■* 


'Right intention. 

Fitness of nature and 
grace. 


Acceptance by a lawful 
superior. 


Fruit:—Frequently ask God, the Holy Ghost, 
to enlighten you on the question of 
your vocation. 












LESSON III 


THE PRIESTHOOD 
PART I 


INTRODUCTION 

1. What was the subject of last Thursday’s 
catechism lesson? 

2. Give the text of Scripture showing that God 
wishes us all to be perfect. 

3. Name the evangelical counsels. 

4. Is it possible for each one to know his voca¬ 
tion? 

5. How may a strong inclination for a particu¬ 
lar vocation be utilized? 

6. What great motive should actuate us in ac¬ 
cepting a vocation to the higher life? 

7. What spiritual deficiency is shown by those 
who decline a vocation to the higher life? 

Time and time again you have heard, boys, 
that the priesthood is the most exalted of all the 
states of life. From your mother’s knee you 
were taught to regard the priest as an extraordi¬ 
nary person. And as you grew in age and your 
faith became stronger and stronger, in like man¬ 
ner did your reverence for the dignity and the 
power of the priesthood become greater and 
greater, until today your idea of the character 
of a priest is identified with all that is noble and 
elevated. So elevated, in fact, may some of you 

5° 



THE PRIESTHOOD 


51 


regard the priesthood that, if the thought of be¬ 
coming a priest ever enter your mind, you banish 
it at once, as rash and presumptuous. Such a 
state of life, you think, is out of the question for 
you. Well, in today’s lesson I propose to show 
you that many are wrong in this hasty decision. 

EXPOSITION 

In the catechism on vocation in general you 
heard that the invitation to embrace the secular 
priesthood or the religious life, is given to all 
those who have no impediment. It is not a ques¬ 
tion of whether or not you think you are good 
enough for so high a life. Great virtue is an ex¬ 
cellent preparation, and always accompanies the 
life of a good priest; but it is not a necessary con¬ 
dition for entering the priesthood. You have 
merely to examine whether your intention be 
good, whether you be qualified, and whether you 
will be accepted by a lawful superior. It is the 
latter who decides whether you are qualified or 
not. Therefore do not decide too hastily that 
you have no vocation. With the given condi¬ 
tions you may become a priest if you wish. 

And what is a priest? A priest is the “min¬ 
ister of Christ and the dispenser of the mys¬ 
teries of God” (I Cor., iv, 1). He is, as it were, 
another Christ, doing what Christ Himself did. 
At the Consecration of the Mass he changes the 
bread and wine into the Body and Blood of 
Christ. He then o filers, though in an unbloody 
manner, the same sacrifice that Christ ofifered 


5 2 


VOCATION 


on Mt. Calvary. “Next to the Incarnation,” 
says Cardinal Manning, “there is no action so 
transcendent, so purely divine, as the Consecra¬ 
tion and the Holy Sacrifice” (The Eternal 
Priesthood). The priest also preaches the same 
Gospel that Christ preached. And, by adminis¬ 
tering the sacraments, he applies the merits of 
the Redemption to our souls. 

To speak of the power and the dignity of the 
priesthood would require the eloquence of an 
angel; nay, no language can describe them. Just 
recall, my dear boys, some occasion on which you 
heard Holy Mass with extra fervor and devo¬ 
tion; when you were entirely absorbed in the 
great sacrifice being offered before you. At the 
solemn moment of the Consecration, when all are 
bowed down in deepest adoration, you hear the 
wonderful words, “This is My Body” and “This 
is My Blood.” With the eyes of faith you then 
behold Christ Himself, upon the altar. It is no 
longer bread and wine, but the Son of God made 
man. That sanctuary, no matter how lowly, is 
now filled with the princes of heaven humbly 
adoring their Lord and Creator. As from the 
luminous cloud that enveloped Mt. Thabor, you 
hear that touching expression of eternal love: 
“This is My beloved Son in whom I am well 
pleased.” With St. Peter, you are overwhelmed 
with awe and amazement. Yes; “It is good for 
us to be here” (Matt., xvii, 4), you whisper. 
It is good to assist at, and to participate in these 
Divine mysteries. 


THE PRIESTHOOD 


53 


And who officiates at this wonderful sacrifice? 
It is the priest, the minister of Christ. It is he 
who pronounces the words at which Christ comes 
from heaven to become the victim on the altar. 
It is he who offers this victim to the Eternal 
Father for the intentions of the Church and 
those of the faithful. It is the priest who ap¬ 
peases the wrath of God angry on account of the 
sins of men. It is the priest who calls down the 
blessings of heaven upon the members of the 
Church both living and dead. It is through him 
that the faithful share in the fruits of the sacri¬ 
fice and lovingly receive the Body and Blood of 
their Saviour. Can we imagine any greater 
power than this ? And what dignity is to be com¬ 
pared with it? “Great is this mystery, and great 
the dignity of priests, to whom that is given which 
is not granted to angels” (Imitation of Christ). 
“If I were to meet an angel and a priest,” said 
St. Francis of Assisi, “before the priest first 
would I bow.” And St. Chrysostom expresses 
his appreciation of the holy sacrifice of the Mass 
and of the dignity of the priest, as follows: 
“When you behold the Lord immolated and lying 
on the altar, and the priest standing over the 
sacrifice, and praying, and all the people empur¬ 
pled by that precious blood, do you imagine that 
you are still on earth amongst men, and not 
rather rapt up to heaven?” 


54 


VOCATION 


MEMORY QUESTIONS 

1. How do Catholics regard the priestly state? 

2. What mistake do young folks sometimes 
make when thinking of becoming a priest? 

3. How does the priest represent Christ? 

4. Why has Jesus Christ given priests such 
power ? 

5. Can we adequately describe the dignity and 
the power of the priesthood? 

6. May any one aspire to the priesthood? 

7. What conditions are requisite? 

8. What wonderful power does the priest exer¬ 
cise at the Consecration of the Mass? 

9. Mention some of the blessings obtained 
through the Mass. 

REFLECTION 

Y r es, boys, the wonderful power and dignity 
of the priest are shown in the celebration of 
Holy Mass. How grateful we ought to be to 
Almighty God for instituting the priesthood 
and for allowing us to assist at this great 
sacrifice. “As often as we hear Mass,” says 
The Imitation of Christ, “it ought to seem to us, 
as great, as new and as delightful, as if Christ 
that same day, first descending into the Virgin’s 
womb, had been made man.” Every Mass at 
which we assist, ought to be for us another 
Christmas. And if this ought to be the joy of 
those who only assist at Holy Mass, what must be 
the joy of him who celebrates it? 


THE PRIESTHOOD 


55 


EXPOSITION 

When Our Lord, before curing the man sick 
of the palsy, said: “Son, be of good heart, thy 
sins are forgiven thee,” the Scribes were scan¬ 
dalized and accused Our Lord of blasphemy. 
“Who can forgive sins,” they asked, “but God 
only?” To prove that He had power on earth 
to forgive sins, Christ told the sick man to arise, 
take up his bed and go into his house. And to 
the wonder of all the spectators, the sick man 
arose, took up his bed, and went into his house 
(Mark, ii, 7). (Matt., ix, 2-7.) 

And who now have the power on earth to 
forgive sins? We Catholics readily answer: 
Christ said to His apostles: “Whose sins you 
shall forgive they are forgiven; and whose sins 
you shall retain they are retained” (John, xx, 
23). This power has come down the ages to the 
successors of the Apostles, the bishops and 
priests of the Church. To every priest, at his 
ordination, is imparted the power to forgive sins. 
If on your way to confession a Protestant should 
ask why you confess your sins to a priest, you 
would promptly reply: “To get absolution.” And 
if he would further ask why he could not get 
absolution from his minister, you would tell him 
that his minister has no power to forgive sins; 
that that power belongs only to the Catholic 
priest. 

But, boys, have you ever thought of the won¬ 
derful change wrought by the priest when he 


56 


VOCATION 


gives absolution? Let the soul of the sinner be 
as black as coal and his sins as red as scarlet; 
let that soul be steeped in every imaginable crime 
and vice; as soon as the priest pronounces the 
words of absolution, that soul, a child of the 
devil, if truly repentant, is transformed, as it 
were, into an angel of light, and is immediately 
restored to the friendship of God. “If your sins 
be as scarlet, they shall be made as white as 
snow; and if they be red as crimson, they shall 
be white as wool” (Is., i, 18). If I ask any 
one of you, why it is that while before confes¬ 
sion you are heavy of heart, sorrowful, and 
sad; and that after confession you feel light 
of heart, joyful and happy, you will answer, 
because you made a good confession. Yes; you 
made a good confession, and the priest forgave 
you your sins. It was the application of his 
power that changed your sorrow into joy. 

The Holy Scripture says that our Blessed Lord 
went about doing good, and that he spoke with 
authority. The priest also goes about doing good 
and he speaks with authority, the authority of 
Christ Himself. “As the Father hath sent Me, 
I also send you. Go, teach all nations, baptizing 
them in the name of the Father, and of the Son, 
and of the Holy Ghost. Whatsoever you shall 
bind on earth shall be bound also in heaven; and 
whatsoever you shall loose on earth, shall be 
loosed also in heaven” (John, xx). (Matt., 
xxviii, xviii.) 

From our entrance into life to our departure 
in death, the priest exercises his power as our 


THE PRIESTHOOD 


57 


ministering angel. He admits us into the Church 
in baptism. In the trials and temptations of life 
he is our star of hope and consolation. By the 
sacraments of Penance and the Holy Eucharist, 
which he administers, our souls are purified and 
preserved in the life of grace. And during our 
last moments he anoints us with the holy oil of 
Extreme Unction, and thus smoothes our passage 
to a happy eternity. Truly, the priest, like our 
Divine Lord, is a good shepherd, who has conse¬ 
crated his life to our welfare. His works are 
wonderful; and no earthly power is to be com¬ 
pared to his. It even surpasses the power of the 
angels and saints in heaven. The saints by their 
powerful intercession, obtain God’s grace for us; 
the priest gives us grace, and the very Author 
of grace, in Holy Communion. The saints inter¬ 
cede for the sinner; the priest forgives him. 

MEMORY QUESTIONS 

1. On what occasion did Our Lord show that 
He had power to forgive sins? 

2. Relate the circumstances of this great 
miracle. 

3. Give a text of Scripture showing that the 
priest has power to forgive sins. 

4. What special service does the priest render 
Catholics at death? 

5. What should we do to obtain this spiritual 
assistance at death ? 


5» 


vocation 


REFLECTION 

From what you have heard of the wonderful 
works of the priest, you can judge how we 
should love and respect him. More than the 
reverence, love, and obedience of children to 
their earthly parents, should be our devotion to 
the priest, the pastor, the physician of our souls. 
Always overlook his faults and speak well of 
him. Have entire confidence in him. He holds 
the place of God in our regard. We are safe 
when we take his advice regarding salvation. 
Banish all fear or shame when you go to con¬ 
fession. The priest will never make known what 
you tell him in confession. He would sooner die 
than do so. (Relate the example of St. John 
Nepomucen suffering martyrdom sooner than 
break the seal of confession.) 

MEMORY GEMS 

1. “How many youths horn for great things, 
lose their time in trifles' (Father Rossignoli, 
S. }.). 

2. Life is short, souls are precious, and God 
is infinitely generous in rewarding the least thing 
that we do for Him. 

j. “The harvest indeed is great, but the labor¬ 
ers are few” (Luke, x, 2). 


THE PRIESTHOOD 


PART II 


EXPOSITION 

If the power and the dignity of the priest¬ 
hood are great, so likewise are the obligations. 
A young man who would wish to become a 
priest in order to lead an easy life and to hold 
an honored position in society, would make a 
great mistake. The priesthood entails very 
serious responsibilities. “A priest ought to be 
adorned with all virtues, and to give example 
of a good life to others” (Titus, ii, 7). But 
these obligations are never beyond man’s 
strength; because God’s grace is ever at hand 
for the good priest and never fails to make his 
burden light. Like St. Paul he can do all things 
in Him Who strengthens him. “I can do all 
things in Him Who strengthens me” (Phil., 

iv, 13)- 

When a man becomes a priest, he offers him¬ 
self as a holocaust in the service of God. He 
takes up his appointed cross, and is ready to 
follow wheresoever Christ shall lead. He hesi¬ 
tates at no sacrifice. Though his services are 
ever in demand, he fails not in his ministrations 
of mercy. Today it is the poor, the widow and 
the orphan; tomorrow, the would-be convert, the 
negligent Catholic, or the hardened sinner that 
calls for his attention. He must teach and preach. 

59 



6o 


VOCATION 


He must show the ignorant and the little ones the 
road to heaven. He must defend the faith against 
the attacks of heresy, false science and bigotry. 
And there are times when he must exercise the 
greatest heroism. When a fire, an accident, or a 
pestilence occurs, who is one of the first to re¬ 
spond to the call ? It is the priest, who hastens to 
administer the last sacraments to the dying even 
at the risk of his own life. Nor does the priest 
pause or shrink at the horrors of war in minis¬ 
tering to the wounded and the dying on the field 
of battle. In the late war there were thousands 
and thousands of priests engaged in this heroic 
work. It must, indeed, have been a touching 
sight to our Divine Lord, and to His Angels and 
saints, to behold the priest saying Mass, hearing 
confessions and giving communion to the brave 
soldiers on the eve of battle. We may think 
only of the heroic virtues which he practised in 
sharing the hardships of the poor soldiers; but 
he also had his consolation in the great number 
of souls that he prepared for heaven. And he 
was constantly cheered by the heavenly whisper: 
‘Well done, thou good and faithful servant” 
(Matt., xxv, 21). 

Finally, priests are frequently called to the 
crown of martyrdom on the foreign missions. If 
you read the “Annals of the Faith,” you will find 
that the success of the Church in heathen lands 
is greatly due to the blood of her martyred 
priests. The blood of martyrs is the seed of 
Christianity. 


THE PRIESTHOOD 


6i 


While a priest, through his self-sacrifice and 
compassion for a sinful world, is a true disciple 
of the “Man of Sorrows,” still he is never with¬ 
out his spiritual joys. If there is joy in heaven 
over one sinner doing penance, surely the priest, 
who is the instrument of that conversion, partici¬ 
pates therein. That interior consolation derived 
from his efforts in saving souls, more than com¬ 
pensates him for his sorrows. He knows that 
there is no greater work on earth than to save 
a soul redeemed by the blood of Christ. It is this 
thought that sweetens his labors and buoys him 
up in the midst of adversities and persecutions. 

The other professions, no doubt, contribute 
much to the welfare of mankind and impart a 
corresponding satisfaction and pleasure. The 
statesman is happy in promoting the glory and 
prosperity of his country; the lawyer feels a 
genuine satisfaction in maintaining the rights of 
justice and peace; and the physician is ever joy¬ 
ful on his errands of mercy in healing the ills of 
the body. But, after all, these noble callings, 
worthy of all honor and deserving the gratitude 
of men, deal with things temporal; whereas, the 
priesthood deals principally with things eternal. 
Yes; the priest has chosen the better part and 
the older he grows, the more he realizes it, and 
the greater become his zeal and self-sacrifice. 
The one thought of his life is how to save souls. 
And the one joy of his life is success in his mis¬ 
sion. Archbishop Lynch of Toronto said that, 
on an average, a priest saves 5000 souls during 


6 2 


VOCATION 


his life. What glory awaits such a life! No 
wonder a good priest does not fear death. Car¬ 
dinal Manning tells us that a vocation to the 
priesthood is a sign of predestination, and that 
a happy death is the last of a priest’s earthly 
joys. 

MEMORY QUESTIONS 

1. What offering does a man make in becom¬ 
ing a priest? 

2. Mention some of his duties to his people. 

3. Show how he is called upon to practise 
great virtue. 

4. What is his great consolation on the battle¬ 
field? 

5. Name some other joys of the priestly life. 

6. How does the priesthood compare with other 
professions? 

7. What is the great ambition of a priest’s 
life? 

8. What is his great joy? 

9. Why is the death of a priest happy? 

REFLECTION 

It is an old saying, boys, that young people 
often build castles in the air. And I suppose 
you are no exception. No doubt you aspire to 
do great things in the future. You are ambitious 
for the highest, the best. It is well. But let 
me ask you, have you ever thought of anything 
higher or grander than the work of a priest? 
Is there anything more pleasing to God? Souls, 
yes, many souls are lost for want of priests. 


the: priesthood 


63 


Whilst the harvest is indeed great, the Church is 
continually lamenting that “the laborers are few.” 
It is the complaint of Our Dear Lord Himself. 
He laments that there are so few willing and 
generous enough to help Him in His vineyard. 
And may I not say, with truth, that some of you 
could easily accept His invitation and thus give 
great joy to His Divine Heart? Remember, my 
dear boys, life is short, souls are precious, and 
God is infinitely generous in rewarding the least 
thing we do for Him. “Whosoever shall give to 
drink ... a cup of cold water only, . . . amen 
I say to you, he shall not lose his reward” (Matt., 
x, 42). 

REVIEW 

1. What motive should a person have in be¬ 
coming a priest? 

2. How does a priest exercise his wonderful 
power ? 

3. How does a priest represent Our Lord? 

4. When and by whom were the words of 
Consecration first pronounced ? 

5. How ought we to assist at Mass? 

6. Why do we go to confession only to a 
priest ? 

7. How does the priest assist us at death? 

8. How does a priest show great virtue ? 

9. Mention some of the joys of a priest’s life. 

Note. —Before giving the following Exposition and 
note the teacher should mention two or three obliga¬ 
tions, and two or three advantages of the religious life, 
promising to give the details in the next two lessons. 


64 


VOCATION 


EXPOSITION 

“The difference between the religious and 
the secular priest is that the religious is in a 
state tending to perfection and the secular is not. 
The secular is not bound to practise poverty and 
obedience. When both have care of souls in a 
parish, they are equal in function. The secular 
priest is more exposed to the dangers of the 
world. The religious priest leads a more painful 
life, but he is safer. Bishops are higher in rank 
and office than priests, and also higher in state 
than religious. They are supposed to be perfect; 
whereas religious only tend to perfection” 
(States of Christian Life and Vocation—Ber- 
thier). 

Note.— The religious priest assumes the obligations 
and enjoys the advantages of the religious life. The 
secular priest does neither. The latter lives in the world 
and labors chiefly for the salvation of the faithful. 
With the approbation of the Pope or the Bishop of a 
diocese, the religious priest may take part in the work 
of the secular priest by taking charge of a parish, giv¬ 
ing missions, etc., all in accordance with the object and 
the rules of his order. 


STORY 

To illustrate the heroism of the priesthood, 
Rev. Father Lelen relates the following story: 
“Some time after the French Revolution, a 
man who had been noted for killing priests was 
lying very sick. He had sworn that no priest 
should enter his house. When a certain mis¬ 
sionary was told of the man’s condition and the 


THE PRIESTHOOD 


65 


oath he had taken, he immediately went to see 
him. At sight of the priest the dying man 
shouted: ‘A priest in my house!’ ‘Bring me my 
pistol.’ ‘What for?’ said the priest. ‘My only 
weapon is the love of you which is in my heart.’ 
When he could not get his pistol the man threat¬ 
ened the priest with his 1 fists, exclaiming, ‘I tell 
you, this hand has already choked twelve of you 
priests.’ The priest smiled gently. ‘You are mis¬ 
taken as to the number,’ he said. ‘It is one less 
than you say. I am one of those twelve. At 
Foulon, you failed to kill me. See my scarred 
neck. Do you remember where you struck me? 
God saved me to save you.’ He then embraced 
the sick man and helped him to die a happy 
death.” 

Boys, many incidents like this could be re¬ 
lated of the heroism and charity of priests. Yes; 
priests are heroes, and like Our Lord on the 
cross, they are ever ready to pray: “Father, 
forgive them, for they know not what they do” 
(Luke, xxiii, 34). 

ANOTHER STORY 

How the Cure of Ars, Archbishop Hughes, 
and Father Drumgoole, became priests. 

FRUIT 

Consider well: Ought I to become a priest ? 


The Priesthood. 


66 


VOCATION 


SYNOPSIS 




Introduction. 


Questions on last lesson. 


i 


Priesthood most exalted 
state. 


All invited. 


Minister of Christ. 

Administers the sacra¬ 
ments. 


Power and Dignity. 


Officiates at the Sacrifice 
of the Mass. 


Absolves the sinner. 


{ 

Obligations. 


Star of hope to the 
faithful. 


Holy life. 

Sacrifices on behalf of 
his people. 

Great virtue. 


Consolations. 


'Share in Christ’s Joys 
and Sorrows. 

- Happiness in saving 
souls. 

Happy death. 




Fruit:—Consider well: Ought I to become 
a Priest? 









LESSON IV 

THE RELIGIOUS LIFE 

PART I 


INTRODUCTION 

1. Is great holiness of life necessary to become 
a priest? 

2. What intention should a person have in 
becoming a priest? 

3. What motives are bad or improper? 

4. When does a priest exercise his wonderful 
power ? 

5. Wherein does a priest show great virtue? 

6. How does he imitate Our Lord? 

7. What is the great consolation of a priest? 

Some of you boys have, no doubt, read the 

story of Aladdin and his wonderful lamp. By 
rubbing the lamp the possessor could obtain any¬ 
thing he wished for. I always found it strange 
that no one ever wished for heaven. There was 
another strange thing about that lamp; and that 
was that no one was ever satisfied when his 
wishes had been granted. He always wanted 
something more. More! more! was his cry. 

REFLECTION 

That is the way, my dear boys, with earthly 
goods. They cannot satisfy the human heart. 
They cannot make us happy. You have learned 
that in the catechism on the last end. There 

67 



68 


VOCATION 


is only one thing that will make us happy; and 
that is to do God’s will, as expressed by the 
commandments. When you keep the command¬ 
ments, you are happy. But if you break even 
one of them, you are sad and unhappy. Your 
conscience tells you that you have displeased 
God, your best friend. 

EXPOSITION 

Besides keeping the commandments, God 
wishes some people to enter a state of life in 
which they will have greater means for keeping 
the commandments more perfectly, and, there¬ 
fore, serving Him more perfectly. He invites 
them to a special service in the priesthood or 
the religious life. Now, what is the religious 
life ? “The religious state is the firmly established 
manner of living in community by which the 
faithful undertake to observe not only the ordi¬ 
nary precepts but also the evangelical counsels, 
by means of the vows of obedience, chastity, and 
poverty” (Canon 487). 

In the Gospel Our Lord highly recommends 
the practice of these counsels. They are called 
evangelical because their practice is advised in 
the Gospel. They consist of the three great vir¬ 
tues of poverty, chastity, and obedience. Those 
who embrace the religious life, make vows to ob¬ 
serve these counsels. They are the vows of vol¬ 
untary poverty, perfect chastity, and entire obe¬ 
dience. He who makes the vow of poverty prom¬ 
ises to give up all earthly goods; by the vow of 


the religious liee 


69 


perfect chastity he binds himself to abstain from 
marriage; and by the vow of obedience he sub¬ 
jects his own will to that of his superiors. These 
three vows make the essence of the religious life. 
They are the great means for enabling us to ob¬ 
serve the commandments more perfectly. 

MEMORY QUESTIONS 

1. What special service does God ask of some 
people ? 

2. What is the religious life? 

3. What are the three great counsels recom¬ 
mended in the Gospel? 

4. Why are they called Evangelical? 

5. What does he who makes the vow of pov¬ 
erty promise God? 

6. What does a person promise by making the 
vow of chastity? 

7. What does he promise by making the vow 
of obedience? 

REFLECTION 

A religious must make a great sacrifice, some 
of you will say. Some of you may even ex¬ 
claim with the disciples: “This saying is hard, 
and who can hear it?” (John, vi, 61). Well, 
multitudes have heard it from the beginning of 
Christianity. And multitudes hear it today. 
Thousands of religious scattered all over the 
world rejoice in having heard that voice. They 
gladly testify that Our Lord’s yoke is sweet and 
His burden light. St. Scholastica was in the habit 


70 


VOCATION 


of saying that, if men knew how peaceful re¬ 
ligious are in their houses, the whole world would 
become a solitude. What these heroic souls 
have done others can do. It requires only a 
good will and reliance on God’s grace. 

EXPOSITION 

Yes; the sacrifice is great, very great indeed. 
But then consider the advantages. The religious 
life is the most perfect on earth. It is the 
nearest imitation of the life of Christ. The re¬ 
ligious offers to God all that he is and all that 
he has. He even sacrifices his free will to the 
honor and glory of God. He gives back to God 
all that he has received. He has now nothing of 
his own. He can truly say, with St. Francis, 
“My God, my all.” What heroism! What trust 
in Providence! How pleasing such an offering! 
especially when the great majority of men are so 
attached to themselves and the things of this 
life. But Our dear Lord is never outdone in 
generosity. After the young man declined Our 
Saviour’s call to the higher life on account of 
his attachment to riches, Jesus said to His disci¬ 
ples : “Children, how hard it is for them that 
trust in riches, to enter the kingdom of God” 
(Mark, x, 24). Then Peter, addressing His 
Master, said, “Behold we have left all things and 
have followed thee! What therefore shall we 
have?” And Jesus said to them: “Amen, I say to 
you, that you who have followed Me, in the 
regeneration, when the Son of Man shall sit on 


the: religious uee 


7 1 


the seat of His Majesty, you also shall sit on 
twelve seats, judging the twelve tribes of Israel. 
And every one that hath left house, or brethren, 
or sisters, or father, or mother, or wife, or chil¬ 
dren, or lands, for My name’s sake, shall receive 
a hundredfold, and shall possess life everlasting” 
(Matt., xix, 27-29). 

In what does this hundredfold on earth chiefly 
consist? It consists chiefly in the joy of doing 
God’s will. A religious knows that he is the 
friend of God, and that by keeping his vows he 
is sure of doing God’s will. In the world Chris¬ 
tians are seldom sure of doing God’s will. Hence 
the anxiety which even the good often experi¬ 
ence. They know not that peace of heart which 
is called “a continual feast.” Religious, on the 
contrary, cannot even conceal their happiness. 
It shines forth in their countenances. They are 
always pleasant and agreeable. Physical or men¬ 
tal infirmity may sometimes show an exception. 
But it only proves the rule. The smiling re¬ 
ligious is proverbial. Not that they are exempt 
from the spiritual warfare to which all men are 
subject. Not to speak of their missionary labors, 
God often sends them severe trials to test their 
virtue. But no matter how great the labor, or 
how severe the trial, they are still happy; be¬ 
cause they know that Our Lord is eveT present 
to help them. 

The religious state affords ample time for 
prayer and opportunity for the practice of virtue. 
No worldly amusement or business is allowed to 


72 


VOCATION 


interfere with the attainment of the last end. The 
great temptations of the world, bad example, and 
sin are almost entirely excluded from the religious 
life. Time and work are so regulated that at 
any moment of the day, the religious can always 
say, “This is for Thee, O Lord; I offer it for 
Thy honor and glory.” “In the world, time, 
money, and human life are wasted on trifles. In 
the cloister, nothing is wasted; all directed to 
God. All the rules tend to conserve strength of 
soul and body for the service of God and the 
salvation of souls. Hence all bodily necessities 
are supplied without stint; but no superfluities, 
vanities, or luxuries” (“The Contemplative Life,” 
by a Carthusian Monk). 

MEMORY QUESTIONS 

1. Why is the religious life the most perfect? 

2. What does the religious offer to God? 

3. Why is that offering heroic? 

4. How does Our Lord look upon it? 

5. What promise did Our Lord make to St. 
Peter regarding those who leave all for His sake ? 

6. In what does that hundredfold chiefly con¬ 
sist? 

7. How do religious show their happiness? 

8. What great evils are excluded from the 
religious life? 

9. How does business or amusement inter¬ 
fere with prayer and the practice of virtue in the 
world ? 

10. Why not in religion? 


the: religious life 


73 


EXPOSITION 

Some young people get a false idea of the 
advantages of the religious life. They misun¬ 
derstand the hundredfold. Sometimes those who 
advise them, paint things in glowing colors, and 
often exaggerate. They fix their attention on 
temporal advantages; so that the aspirant imag¬ 
ines that he is going to have “a good time,” 
or achieve earthly glory. Such advice is all 
wrong, and does a serious injustice to the young. 
Those who are thinking of entering the religious 
life, have the right to know the truth. They 
must know the obligations which they are as¬ 
suming. The temporal advantages are only 
accidental. Their great object should be to save 
their own soul, and to labor for the salvation of 
others. With St. Paul they should say: “I most 
gladly will spend and be spent myself for your 
souls” (II Cor., xii, 15). 

It is true that sometimes religious seem to en¬ 
joy the good things of this world. They have 
comfortable dwellings, good' food and raiment. 
Through the charity of the faithful and the com¬ 
mandment of the Church, their livelihood is se¬ 
cured. Their temporal wants are amply sup¬ 
plied in order that their mind and body may be 
solely occupied in the service of God. Religious 
belong to that class of whom St. Paul says: “So 
also the Lord ordained that they who preach the 
Gospel should live by the Gospel” (I Cor., ix, 
13, 14). But individually, they hold nothing as 
their private property. They simply have the 


74 


VOCATION 


use of what is necessary. When, as sometimes 
happens, they lack the necessaries of life, they 
bless the Lord for giving them a chance to prac¬ 
tise more perfectly the poverty which they pro¬ 
fess. 

MEMORY QUESTIONS 

1. What mistake regarding the hundredfold, 
do some young people make on entering religion ? 

2. What is often the cause of this mistake? 

3. What should they especially know? 

4. How should they regard temporal advan¬ 
tages ? 

5. What should be their great object in becom¬ 
ing religious? 

6. Why are the temporal wants of religious 
supplied by the faithful? 

7. Why can they not own anything in private? 

REFLECTION 

No, dear boys, the religious life does not con¬ 
sist in having a good time in the worldly sense 
of the expression. You can infer as much from 
the nature of the vows. On entering religion, 
a person must be prepared to follow the life 
of Christ. He tells His disciples to take up 
the cross and follow Him. He was unknown, 
despised, hated and persecuted, forsaken by men 
and tempted by the devil. He fasted and prayed 
and labored much in preaching the Gospel. And 
He is the model of religious. The religious life 
means carrying the cross. It means prayer, hu¬ 
mility, mortification of the senses, poverty, chas- 


THE REUGIOUS LITE 


75 


tity and obedience. It means much labor for 
souls. 

These virtues are the means of sanctifying the 
soul. They render it more and more perfect. 
They increase its merits and continually add 
to its eternal weight of glory. St. Paul tells 
us that “The sufferings of this time are not 
worthy to be compared with the glory to come, 
that shall be revealed in us” (Rom., viii, 
18). And with that great apostle, the soul of the 
religious exceedingly abounds with joy in all its 
tribulations. Whence comes that joy? It comes 
from the peace of Christ sustaining the soul in 
all its labors and sufferings. This is truly the 
hundredfold of the Gospel. 

MEMORY GEMS 

1. “The sufferings of this time are not worthy 
to he compared with the glory to come, that shall 
be revealed in us” (Rom., viii, 18). 

2. “Children, how hard it is for them that 
trust in riches, to enter the Kingdom of God” 
(Mark, x, 24). 

3. “Every one that hath left house, or brethren, 
or sisters, or father , or mother, or wife, or chil¬ 
dren, or lands, for my name's sake, shall receive 
a hundredfold, and shall possess life everlasting” 
(Matt., xix, 2C )). 


THE RELIGIOUS LIFE 


PART II 


EXPOSITION 

One of the greatest joys of the saints in heaven 
is that they are impeccable. They can do no 
wrong. What happiness to know that all their 
thoughts, words, and acts are pleasing to God! 
Uncertainty in this respect is the one great 
anxiety of the faithful on earth. “No man know- 
eth whether he be worthy of love or hatred” 
(Eccles., ix, i). Even the saints on earth are not 
impeccable. It is always possible for them to 
sin and be lost. But the nearest approach to 
impeccability is the religious life. Sin and re¬ 
ligious are diametrically opposed. And St. Ber¬ 
nard gives the reason in his advantages of the 
religious life. He tells us that in this state of 
life man lives more purely and falls more rarely. 
Within the monastery he is secure against many 
of the occasions of sin. His vows cut off at once 
many sins following from pride, avarice, and 
sensuality; that is, the three concupiscences: love 
of pleasure, love of money, and love of his own 
will. His spiritual exercises, prayers, holy mass, 
holy communion, spiritual reading, etc., attract 
God’s grace in abundance and make him strong to 
resist the temptations and bad example of the 
world. No wonder he falls more rarely. St. 
Mary Magdalen de Pazzi would often kiss the 

- ' 76 



the religious liee 


77 


walls of her cloister exclaiming: “O lovely 
walls ! from how many dangers you preserve me!” 
If the religious through weakness sometimes 
falls, he rises more quickly. In the state of sin, 
he is ill at ease. He is like a fish out of water. 
So he hastens to get back to his normal condition. 
The sacraments are ever at hand to restore his 
innocence; and he is powerfully helped by the 
good example and prayers of his brethren. 

MEMORY QUESTIONS 

1. Can the saints in heaven do wrong? The 
saints on earth? 

2. Who among men was impeccable? 

3. What is the nearest approach to a sinless 
life ? 

4. How does St. Bernard account for the inno¬ 
cence of religious? 

5. Why do religious fall more rarely? 

6. What particular means of obtaining grace 
have they? 

7. How did St. Mary Magdalen de Pazzi re¬ 
gard the cloister? 

8. What great remedy has a religious, if he 
fall into sin? 


EXPOSITION 

The religious, continues St. Bernard, dies 
with more confidence. Most people fear death. 
They dread the very thought of it. They know 
it will separate them from their friends and 
kindred, and deprive them of their earthly 


78 


VOCATION 


pleasures and possessions. But they especially 
fear it on account of eternity. The religious, 
on the contrary, rejoices at the approach of 
death. His whole life has been a preparation 
for it. He feels that he has faithfully served 
God and is about to be rewarded. Jesus, Mary, 
and Joseph are with him in his last moments to 
console and comfort him. Why then should he 
not die with greater confidence than people of the 
world ? 

Lastly, the religious is purified more quickly 
and is rewarded more abundantly. His purga¬ 
tory is short. St. Thomas says that the sins 
which the religious committed in the world are 
remitted when he embraces the religious life. 
“The holy Doctors call the religious profession 
a second baptism, and theologians assure us, that 
a person thereby obtains the entire remission of 
his sins, so that were he then to die, he would 
not undergo the pains of purgatory” (Instruc¬ 
tions on Vows). Besides, his daily sacrifices and 
penances satisfy in great measure, if not entire¬ 
ly, for the sins committed since his entrance into 
the religious life. Then again, his purgatory is 
lessened by the many masses said for him and the 
prayers and good works of his brethren. So the 
religious is assured of a speedy entrance into his 
eternal reward. St. Lawrence Justinian called 
religion the gate of heaven, and St. Bernard says 
that it is easy to pass from a cell to heaven. 
Now, if every man will be rewarded according to 
his works, surely the heavenly recompense of the 


THE REEIGIOUS EIEE 


79 


religious will be great. Theologians tell us that 
on account of his consecration to God, the good 
works of a religious are far more meritorious 
than those performed in the world. Our Lord 
regards such works as offerings of love from his 
dearest friends. 

MEMORY QUESTIONS 

1. How do people of the world regard death? 

2. Why do such people fear death ? 

3. Why do religious rejoice at death? 

4. What particular assistance do they get at 
the moment of death? 

5. Why is purgatory short for a religious? 

6. How do his brothers help to lessen its dura¬ 
tion? 

7. Why is his heavenly reward much greater 
than that of people of the world? 

8. How does Our Lord regard the good works 
of religious? 

9. What did St. Lawrence Justinian call the 
religious life? 

REFLECTION 

Well, my dear boys, I think you now under¬ 
stand the nature, the obligations, and the advan¬ 
tages of the religious life. And it becomes your 
duty to consider them carefully. Would you 
like to be a religious? The obligations are 
serious but not impossible. When you consider 
the advantages, the labors become light and 
even easy. I am sure you all love Our Lord, 


8o 


VOCATION 


and are most anxious to get to heaven. If so, 
the religious life is about the shortest and easiest 
road. After saving many souls by your labors, 
you will die in the sweetest confidence. Your 
purgatory will be short; and your heavenly re¬ 
ward such as Our Lord gives to His special 
friends. What more could you desire? Next 
week I will tell you who are called to the religious 
life. 


REVIEW 


1. How does the religious life compare with 
the other states of life? 

2. What sacrifices does the religious make? 

3. Name two great advantages. 

4. Should temporal advantages be considered 
in entering religion? 

5. How is Our Lord the model of religious? 

6. Why does the religious life approach im¬ 
peccability ? 

7. What great advantage has the religious in 
regard to purgatory? 

8. Why do the good works of religious receive 
so great a reward? 

STORY 

Of St. Bernard’s youngest brother. Another 
story of the first boy who became a Christian 
Brother. 

FRUIT 

If, after prayer, advice, and due considera¬ 
tion, you feel inclined to become a religious, ask 
God for strength and courage to make the sacri¬ 
fices required. 


The Religious Life. 


THE) RLUGIOUS LITE 


8 l 


SYNOPSIS 


Introduction. 


Definition. 


'I Advantages in 
General. 


Particular Advan¬ 
tages. 


'Questions on last lesson. 


..Vanity of earthly goods. 

Canon 487. 

Evangelical Counsels— 
poverty, 

^Chastity and obedience. 

Most perfect life. 

Certainty of doing God’s 
will. 

Comparative freedom 
from sin and tempta¬ 
tion. 

Temporal advantages. 

'Happy death. 

Short purgatory. 

Greater reward in 
heaven. 


I 


Fruit:—Consider the advantages, as well as 
the sacrifices of the religious life. 









LESSON V 

RELIGIOUS ORDERS 

PART I 


EXPLANATORY 

According to the late Code of Canon Law 
(authorized English Translation) : 

An Institute is a society (Religio) approved by 
legitimate ecclesiastical authority. The members 
tend to evangelical perfection, according to the 
laws proper to their society, by the profession of 
public vows whether perpetual or temporary, the 
latter being renewable after the lapse of a fixed 
time. 

An Order is an Institute whose members make 
solemn vows. 

A Monastic Congregation is the union of sev¬ 
eral independent monasteries under one and the 
same Superior. 

An Exempt Institute is an Institute with either 
solemn or simple vows, not subject to the juris¬ 
diction of the local Ordinary (Bishop). 

A Religious Congregation, or simply a Congre¬ 
gation, , is an Institute whose members make pro¬ 
fession of simple vows only, whether perpetual or 
temporary. 

An Institute approved by the Holy See is an 
Institute which has obtained from the Apostolic 
See either approbation, or, at least, the decree of 
commendation. 


82 



religious orders 


83 


A Diocesan Institute is an Institute erected by 
an Ordinary, which has not yet obtained the de¬ 
cree of commendation. 

A Clerical Institute is an Institute the majority 
of whose members receive Holy Orders. 

A Lay Institute is an Institute whose members 
do not receive Holy Orders. 

A Religious House is a house of any Institute 
whatever. A Regular House is a house of an 
Order. 

Religious are all those who make profession of 
vows in any Institute whatever. 

Regulars are those who make profession of 
vows in an Order. 

Sisters make simple vows; Nuns make solemn 
vows, or by a disposition of the Holy See, sim¬ 
ple in certain regions. 

A Society without vows is not religious. 

Religious Profession, in general, is the act by 
which one embraces the religious state: (in de¬ 
tail)—a contract by which a Christian takes the 
three religious vows,—in a Community approved 
by competent ecclesiastical authority—approved 
by the Holy See, or the Ordinary of the place 
where the community was formed—makes vows 
to God; but surrenders one’s self to the Institute, 
to obey the Superiors. 

The difference between solemn and simple vows 
is not of divine institution. It has been estab¬ 
lished by the Church, and consists in their effects 
and release. Both are accepted as sufficient to 


8 4 


VOCATION 


constitute the religious state, but solemn vows 
especially so. The Church rarely dispenses from 
solemn vows. All vows make certain acts illicit; 
solemn vows make them also invalid. 

INTRODUCTION 

1. What is the religious life? 

2. What constitutes its essence? 

3. What promise did Our Lord make to those 
who forsake all for His sake? 

4. Why are religious happy when severely 
tried ? 

5. Mention some spiritual advantages of the 
religious life. 

“Life is real, life is earnest”; says the poet. But 
according to their words and actions, the major¬ 
ity of men seem to know it not. To them, life is 
a dream, an amusement. It is only the chosen 
few, especially religious, whose lives are real and 
earnest. Yes, boys, it is religious, whom the 
world mocks and despises, who truly value life. 
Theirs is a life of good; good for themselves, 
and good for others. They serve God in spirit 
and in truth. They are the glory and the pride 
of the Church. It is upon the religious orders 
that she relies for the perfection of the Christian 
life. In all her great struggles against the spirits 
of darkness, it is to them she looks for her great¬ 
est defence. They have the arms, the irresisti¬ 
ble weapons prescribed by Our Lord Himself; 
viz., prayer and penance. 


RELIGIOUS orders 


85 


EXPOSITION 

‘‘The theologian, Suarez, says the perfection 
and formation of the religious life is the work 
of Christ Himself. In the Gospel, says he, 
Christ exhorts us to practise the evangelical 
counsels. And, as the vows to practise these coun¬ 
sels are the essence of the religious life, there¬ 
fore Christ established the religious life. The 
learned author further tells us that Christ estab¬ 
lished one religious order in particular, by assem¬ 
bling a number of men, and laying down for 
them a particular mode of life: that the apostles 
really took the three vows of poverty, chastity, 
and obedience, with a view to the state of per¬ 
fection. The apostles led a mixed form of life— 
contemplative and active, and Christ appointed 
as their special end the preaching of the Gospel.” 
(Quoted by Rev. J. Berthier in “Christian Life 
and Vocation.”) 

The religious orders, therefore, go back to the 
time of the apostles; and the Church has always 
encouraged and developed them. Christ gave the 
essentials, and left the details to His Church. 
The Fathers of the first and the second century 
speak of Christian virgins who practised poverty 
and chastity. Next came the Confessors such as 
St. Clement of Rome, Ignatius of Antioch, and 
St. Polycarp. All the latter practised chastity, 
and some of them practised poverty. In the third 
century we find monks noted for their retire¬ 
ment, poverty, and austerity. About the year 


86 


VOCATION 


A. D. 250, there appeared the hermits, Paul of 
Thebes, Anthony, and Pacomius. St. Basil is 
represented as having a great influence over the 
monks of the East. He showed that those who 
live in the monastery have a great advantage over 
the solitary, especially in the practice of charity. 
He counselled moderation in mortification, and 
sanctioned the education of children in the mon¬ 
astery. 

St. Augustine formulated the first outline of 
rules for a society of nuns at Hyppo. He him¬ 
self, with some of the clergy, followed what is 
called the canonical life. St. Patrick established 
the religious life in Ireland. St. Columbanus 
founded monasteries, and he, with other Irish 
monks, greatly assisted in the conversion of Ger¬ 
many and other European countries. 

The great object of the early monks was their 
personal sanctification. They did not aspire to 
Holy Orders. They practised poverty, chastity 
and obedience; but they had no vows as we un¬ 
derstand them today. Rules were given by St. 
Basil and improved on by St. Benedict. St. 
Benedict’s rules were observed from the eighth 
to the twelfth century. Then appeared the great 
St. Bernard, the light of the Cistercians. The 
latter, with the Benedictines, and the Carthusians 
were the noted orders of this period. 

In the twelfth and the thirteenth century, the 
clergy were accused of laxity, and of being at¬ 
tached to riches. As an answer to this accusa¬ 
tion, St. Francis and St. Dominic established 


RELIGIOUS ORDERS 


87 


what are called the mendicant orders. These 
orders practised poverty not only individually, 
but also in common. They were supported by the 
alms of the faithful. Besides the Franciscans 
and the Dominicans, the Carmelites and the 
Servites also belong to the early mendicant 
orders. 

The military orders likewise date from the 
twelfth century. They observed the essentials of 
the religious life, and had for their object the 
defence of Christendom by the force of arms. 
There were the Knights of Malta, Knights of 
Jerusalem, Knights Templars, etc. 

There were also other orders whose object was 
the relief of bodily ills. And thus coming down 
the ages, we see a great variety of orders orig¬ 
inating according to the wants of the times or the 
necessities of the Church. They have always 
proved strong defenders of the faith and an in¬ 
fallible remedy for the evils of society. 

MEMORY QUESTIONS 

1. How do the majority of men regard life? 

2. How do religious regard it? 

3. How does the theologian, Suarez, show that 
Christ established the religious orders? 

4. What was the special end of the Apostles? 

5. What religious are mentioned by the 
Fathers of the first and the second century? 

6. Mention two of the great hermits. 

7. What part did the Irish monks take in civ¬ 
ilizing Europe? 


88 


VOCATION 


8. Name three great orders of the early days. 

9. What was the origin of the mendicant 
orders ? 

EXPOSITION 

Religious orders are divided into the con¬ 
templative, the active, and the mixed. The 
contemplative religious lead a life of prayer and 
penance. Their great object is union with God 
and the salvation of souls by self-sacrifice. They 
heed the injunction, “Unless you shall do pen¬ 
ance, you shall all likewise perish’’ (Luke, xiii, 
3). It has been noticed in the history of the 
Church, that wherever their monasteries were 
established, there Christianity flourished. Mgr. 
Lefebvure, Bishop of Cochin-China, said that 
ten religious who pray, would help him more than 
twenty missionaries who preach. It is related 
that St. Teresa, by a single prayer, converted ten 
thousand heretics. 

Among the contemplatives are the Carthusians, 
founded by St. Bruno, who live in solitude and 
who are engaged in purely spiritual works; sec¬ 
ondly, the Trappists, who live in community and 
practice severe bodily austerities; and thirdly, the 
Benedictines, whose life is less penitential than 
that of the Carthusians and Trappists, but very 
interior, and greatly devoted to education. 

The active orders preach the Gospel, teach re¬ 
ligion, and by their missionary labors, contribute 
to the welfare of the Church. They deal directly 
with men, and are the external instruments em¬ 
ployed by God for the salvation of souls. When, 


RELIGIOUS ORDERS 


89 


to this activity, an order joins contemplation, we 
call it a mixed order. It is the opinion of St. 
Thomas that the mixed is the most perfect of 
all orders. From their penitential life and their 
union with God, they derive a wonderful influ¬ 
ence for good. Hence the great preachers never 
forget to strengthen their efforts by prayer and 
fasting. 

The Carmelite Order claims the distinction of 
being the oldest in the Church. It traces its 
origin to St. Elias, the Prophet of Carmel, who 
is considered as the founder of the Monastic 
state by many illustrious scholars, among whom 
may be mentioned St. Jerome, St. John Chrysos¬ 
tom and St. Peter Damien. 

In the twelfth century the Order received a 
more definite organization. St. Berthold, a 
Frenchman and a Crusader, was chosen Superior 
General. He was succeeded by St. Brocard, who 
gave the religious a more complete Rule, this 
being again amplified in 1207 by St. Albert, 
Patriarch of Jerusalem and Legate of the Holy 
See. 

The Carmelite life was originally strictly con¬ 
templative, but, with the growing need for mis¬ 
sionaries, it combined the active with the con¬ 
templative. 

The special work of the Carmelite Order is 
the spreading of devotion to the Blessed Virgin 
as widely as possible. The Brown Scapular, given 
by our Blessed Mother to St. Simon Stock, is 
universally known, and the many miracles 
wrought through its instrumentality, have shown 


90 


VOCATION 


what a truly wonderful devotion it is. The pres¬ 
ent Sovereign Pontiff, Pius XI, has approved it 
and confirmed the privileges connected with it, 
including the Sabbatine Indulgence. 

Besides conducting educational work in Ire¬ 
land, the Irish Province of the Order has a num¬ 
ber of Priests engaged in missionary labors, in 
America and Australia. 

It is said that the most famous order of the 
middle ages was the Dominican , whose members 
were remarkable for their defence of the faith. 
Their object was salvation by preaching. They 
taught science in schools and universities, and 
produced some very learned men, such as Alber- 
tus Magnus and St. Thomas Aquinas. 

MEMORY QUESTIONS 

1. How are religious orders divided? 

2. Which is the most perfect? 

3. What kind of life do the contemplative 
religious lead? 

4. What is the work of the active orders? 

5. What was the great order of the middle 
ages? What was its object? 

6. What is the special work of the Carmelite 
Order? 

7. How did the Dominicans show their zeal 
for education? 

REFLECTION 

When you examine the lives of religious, boys, 
when you hear of their prolonged prayer, fast¬ 
ing, and other bodily penances, you may wonder 
why men embrace such a state of life. It is 
because of their great love of God and their 


RELIGIOUS ORDERS 


9 1 


hatred of sin. They love God and, therefore, 
they love to speak to Him in prayer. They hate 
sin because He hates it. And by their pen¬ 
ances, they endeavor to make satisfaction not 
only for their own sins, but also for the sins of 
others. Hence St. Teresa’s aspiration, ‘‘To suffer 
or to die.” That is the secret of the monks’ exist¬ 
ence. They know the value of souls; while many 
people in the world live as though they had no 
soul to save. 

“Four men of the world visited a monastery. 
One of them, much interested in what he saw, 
said to his companions: Either these men or we 
ourselves are mad. We think that life consists 
in never facing one’s real self, but in being con¬ 
stantly carried away by the whirlwind of busi¬ 
ness or pleasure. But here are men who con¬ 
demn themselves to live face to face with reali¬ 
ties, with no amusements, and no respite. This 
is a problem that I mean to solve. He did so; 
and he became a monk.” (“The Contemplative 
Life,” A Carthusian Monk.) 

MEMORY GEMS 

1. “If thou wilt he perfect, go sell zvhat thou 
hast, and give to the poor, . . . and come follozv 
Me” (Matt., xix, 21). 

2. “Unless you shall do penance, you shall all 
likezvise perish” (Luke, xiii, 3). 

3. “No man can serve two masters. . . . You 
can not serve God and Mammon” (Matt., vi, 24). 

4. “Life is real, life is earnest”; but the major¬ 
ity of men make it a dream , an amusement. 


RELIGIOUS ORDERS 


PART II 


EXPOSITION 

The Jesuits, or Society of Jesus, were founded 
by St. Ignatius Loyola in 1540. It is a religious 
order of the mendicant class, modified according 
to the Council of Trent. It consists of a body 
of priests engaged in apostolic works of various 
kinds. St. Ignatius placed the society at the 
disposal of the Pope to be employed as he 
thought best. Besides their missionary labors in 
heathen nations, like China and Japan, they have 
always been noted defenders of the faith and 
sound doctrine. They fought Protestantism in 
Germany, Austria, and France. And they are 
still found among the staunch defenders of Cath¬ 
olic truth. To the ordinary vows they add a 
fourth to obey the Pope in regard to missions. 
Education is enjoined by their constitutions, and, 
therefore, they teach in many colleges and uni¬ 
versities. They conduct missions, give retreats, 
take charge of parishes, and, in general, adapt 
themselves to the immediate wants of the Church. 
One of their great works is the direction of the 
“League of the Sacred Heart.” 

The Redemptorist Order is a religious congre¬ 
gation of missionary priests founded by St. 
Alphonsus Liguori, 1732, at Scala, Italy. Their 
original object was to labor among the neglected 

92 



RELIGIOUS ORDERS 


93 


country people near Naples. According to their 
rule they are to strive to imitate the life of Our 
Lord, especially by preaching the word of God to 
the poor. In all their missions they are to give a 
sermon on prayer and another on devotion to the 
Most Blessed Virgin Mary. 

The Passionists Order was founded by St. 
Paul of the Cross. He wrote the rules in 1720 
while still a layman, and wrote them very quickly 
as though inspired. His intention was to unite 
the contemplative life of the Carthusians or the 
Trappists, with the active life of the Jesuits. The 
great object was to awaken the memory of the 
Passion, which is the subject of their fourth vow. 
The Order was approved by Pope Benedict XIII, 
and their first house was opened near the sum¬ 
mit of Mt. Argentaro, where it is still to be seen. 
The mother house is in Rome, attached to their 
church of Sts. John and Paul. They practise 
mortification and penance similar to that of the 
contemplative orders. Their labors consist chiefly 
in giving missions, retreats, and sometimes in 
taking charge of parishes. 

The Order of the Most Holy Sacrament is a 
religious Congregation founded by Ven. Father 
Peter Julian Eymard. Its origin is thus de¬ 
scribed by the Founder: “One afternoon in Janu¬ 
ary, 1851, I went to Notre Dame de Fourvieres. 
One thought absorbed me: Our Lord in the 
Blessed Sacrament had no Religious Order of 
men to honor Him in this mystery of love, no 
religious body making the Eucharist the one ob- 


94 


VOCATION 


ject to which their lives should be consecrated. 
One is needed. I promised Mary to devote my¬ 
self to carrying out this idea.'’ 

Four years were spent in deliberation and con¬ 
sultation. Finally he severed his connection 
with the Marists with whom he had lived seven¬ 
teen years. Pope Pius IX blessed and com¬ 
mended the work declaring that the Church had 
need of this new Society. He himself signed the 
laudatory brief and enriched the Society with 
many indulgences. 

The object of the Congregation is to honor the 
Blessed Sacrament by perpetual adoration. The 
one object in life for each of the members is to 
adore, to honor, and to serve Our Lord in the 
Holy Eucharist. Their missionary labors are 
confined to those which relate directly to the 
noble end of their society. 

“They are not to share in the toils of the mis¬ 
sionary or to devote themselves to any absorbing 
ministry. They only serve the Royal Presence 
and take care that the Master is never left alone.” 

The Blessed Sacrament is perpetually exposed; 
and each religious devotes two hours during the 
day, and one at night to adoration. 

Ven. Father Eymard also founded a Religious 
Order of women called the Servants of the 
Blessed Sacrament, with the same end and rule 
as the priests. The Priests League and the 
League of the People are likewise fruits of his 
zeal. Though established very recently, these 
associations are becoming very popular. Like 


RELIGIOUS ORDERS 95 

Daily Communion they are a great means of 
sanctification. 

MEMORY QUESTIONS 

1. Who was the founder of the Jesuits? 

2. To what class of orders do they belong? 

3. In what works are they engaged? 

4. Why was the Redemptorist Order founded ? 

5. What two subjects must they include in 
their sermons? 

6. What is there remarkable about the rule of 
the Passionists? 

7. What is their object? 

8. To what kind of orders do they belong? 

9. Who founded the Order of the Most Holy 
Sacrament ? 

10. How does he account for its origin? 

11. How do its members carry out the purpose 
of the Order? 

REFLECTION 

Among the objects of the different orders, 
there is none that should appeal more forcibly 
to our heart than that of the Society of the 
Blessed Sacrament. Like Martha (Luke, X, 38), 
other orders are busy about many things in 
the service of God. But this society has chosen 
the better part. With Mary it is content to rest 
at the feet of Jesus and hear His words of life. 
Love, adoration, and thanksgiving are its aspira¬ 
tions. Its activities are a prelude to those of 
heaven. 


96 


VOCATION 


On one occasion a Protestant lady asked a 
priest why Catholics raise their hat in passing 
before a church. The priest replied that it is 
through respect for Our Lord who dwells in the 
tabernacle. “Do you Catholics really believe,” 
asked the lady, “that Our Lord is present in your 
churches?” “Yes, madam,” answered the priest, 
“we Catholics believe it as an article of faith.” 
“If I believed it,” said the lady, “I would go 
there and stay all day in His presence.” 

And boys, we Catholics often deny Our dear 
Lord the pleasure of a short visit or even an act 
of adoration. Truly, there is need of the Order 
of the Blessed Sacrament. 

EXPOSITION 

The Congregation of Priests of the Mission is 
a congregation of secular priests founded by St. 
Vincent de Paul. In France and many other 
countries they are known as Lazarists; in Ire¬ 
land and parts of the United States, as Vincent¬ 
ians. The Society was founded in 1625, through 
the patronage of the de Gondy family in Picardy, 
France. The original object of the society was to 
labor for the salvation of poor country people. 
They were brought to the United States in 
1816 by Bishop Dubourg of New Orleans. He 
sent them to upper Louisiana, which then in¬ 
cluded Arkansas, Missouri and Illinois. Their 
progress was rapid, and they were soon estab¬ 
lished in many parts of the country. Rev. John 
Timon, who afterwards became the first Bishop 


reeigious orders 


97 


of Buffalo, was the first superior of the United 
States Province. While they sometimes reluctantly 
take charge of parishes, their great work con¬ 
sists in giving missions and retreats. 

The Snlpicians were introduced into the United 
States by Bishop Carroll in 1791. They opened 
the first American Seminary at Baltimore, Md. 
It was called St. Mary’s; but it failed for want 
of students. The Sulpicians then placed them¬ 
selves at the disposition of the Bishop for what¬ 
ever work he thought best. They were all very 
successful, but Father Richard was the most 
remarkable. He established Catholic schools, 
founded a preparatory seminary, set up the first 
printing press in the West, started the first Cath¬ 
olic newspaper in the United States, and the first 
secular paper in Michigan. He was the only 
priest ever elected to Congress. His statue is 
in the City Hall of Detroit. 

In 1822, St. Mary’s Seminary was endowed by 
Pius VII, and has had a brilliant career ever 
since. It counts thirty bishops and eighteen hun¬ 
dred priests as its graduates. 

The Sulpicians also founded Mount St. Mary's, 
Emmitsburg, St. Charles, Ellicott City, and had 
charge of Dunwoodie Seminary, Yonkers, until 
1906. At present, 1922, they also conduct the 
Junior and the Senior Seminary at Menlo Park, 
San Francisco. 

The Congregation of Holy Cross is a society of 
priests and lay brothers called Religious of Holy 
Cross. They make simple vows of poverty, chas- 


9 8 


VOCATION 


tity, and obedience. Their object is threefold; 
their own sanctification, that of their fellowmen 
by preaching, and the Christian education of 
youth. Their largest province is in the United 
States, and their principal establishment is that 
of Notre Dame, Indiana. It was founded in 
1842, by Father Sorin. Today it is recognized 
as one of the best universities in the country. 

The Congregation of the Holy Ghost is a re¬ 
ligious congregation founded in 1703* to supply 
missionaries for the most neglected country dis¬ 
tricts. They are especially noted for their heroic 
labors in Africa. Their novitiate is located at 
Ferndale, in the diocese of Hartford. 

The Missionary Society of St. Paul the Apos¬ 
tle, or the Paulist Fathers, was founded by 
Father Isaac Thomas Hecker, in 1858, both in 
Rome and New York. Father Hecker’s asso¬ 
ciates in the foundation were Father A. F. Hewit, 
George Deshon, Francis A. Baker, and Clarence 
A. Walworth. They had all been members of 
the Redemptorist Congregation; but with the 
sanction of Rome, they separated and formed the 
new Society of the Paulists. 

According to good authorities, Father Hecker, 
long before his separation from the Redemptor- 
ists, had intimations from heaven that he was 
destined to labor for the conversion of this coun¬ 
try. It is this object that actuates the Paulists in 
all their missionary work. They are known as 
the great convert workers. They employ every 
means possible, such as sermons, lectures, spe- 


religious orders 


99 


cial missions, and the press, to enlighten and 
appeal to non-Catholics. 

The Paulists’ mother house is at 59th Street, 
New York, and their novitiate and house of 
studies are connected with the Catholic University 
at Washington, D. C. 

The Oratorians , or the Oratory of St. Philip 
Neri, a congregation of secular priests, was 
founded by St. Philip Neri in Rome about 1560. 
They live under obedience, but are not bound by 
vows. The object of their society is threefold: 
prayer, teaching and the frequentation of the sac¬ 
raments. The English Oratorians were founded 
in England by Cardinal (1879) Newman in 1847. 
Father William Faber joined them in 1848. 

The Franciscans , also called Friars Minor, 
were founded by St. Francis of Assisi in 1209. 
The Dominicans, the Augustinians, and the Car¬ 
melites are also classed as Friars. They all de¬ 
vote their labors to the ministry of the Church, 
and are spread over many countries of Europe 
and America. They are to be distinguished from 
the Monks, whose lives are spent in retirement 
and solitude. 

Some of the lesser orders of Friars are the 
Third Order Regular of St. Francis, the Capu¬ 
chins as a branch of the Franciscans, the dis¬ 
eased Carmelites as a distinct branch of the 
Carmelites, and others. 

The Capuchin Order is one of the three 
branches of the First Order of St. Francis. 
These branches are: (a) the Conventuals, (b) 


IOO 


VOCATION 


the Observants, and (c) the Capuchins. The 
object of the Capuchins was to restore the orig¬ 
inal severity of the rule. There are two Prov¬ 
inces of the Capuchins in the United States; 
namely, that of New York and that of Pennsyl¬ 
vania. 

It is well to remember the distinction between 
religious orders and religious congregations. In 
religious orders the vows are solemn; but in 
religious congregations they are simple. Still, 
according to common usage, the two terms are 
synonymous. 

Besides the religious congregations of priests, 
those teaching orders that make simple perpetual 
vows, and are approved by the Pope, are also 
religious congregations. Such is our order, “The 
Brothers of the Christian Schools.” 

As our time is limited, we can not go over 
much of the history of the religious orders. I 
have given simply the principal facts in refer¬ 
ence to religious orders and congregations in gen¬ 
eral and some of those of whom you may have 
a little knowledge from assisting at retreats, mis¬ 
sions, etc. If any of you wish to get further in¬ 
formation, you should write to a member of the 
order in question for a prospectus. 

EXPOSITION 

No doubt, boys, you have heard the expres¬ 
sion, “lazy monks” applied to the old religious 
orders. Well, you need not be surprised, as the 
phrase is used only by the ignorant and the 


religious orders 


IOI 


enemies of the Church. Like that other Protes¬ 
tant myth, “The Dark Ages,” it is to be ignored 
as unworthy of notice. In Dr. Walsh’s “Thir¬ 
teenth Century,” and other works, the so-called 
“Dark Ages” are shown to be among the bright¬ 
est in history. And from what I have told you 
of the lives of the monks, you can easily see that 
they were anything but lazy. But leaving their 
religious activities out of the question, what did 
they do for civilization? The best authorities, 
non-Catholic, as well as Catholic, tell us that it 
is to the Church, greatly through her religious 
orders, that we owe the civilization of Europe. 
The conversion of the barbarian, the abolition 
of slavery, the reclaiming of vast tracts of wilder¬ 
ness, the founding of cities, the preservation of 
ancient literature, the teaching and development 
of the arts and sciences,—these were the great 
works of the Church and her “lazy monks.” 
(Philosophy of Literature, Brother Azarias.) 

One of the latest writers who also bears testi¬ 
mony to the social activities of the monks, is G. 
K. Chesterton, in his “Short History of Eng¬ 
land.” “It is not merely flippant,” says he, “to 
say that the monks and nuns stood to mankind 
as a sort of sanctified league of uncles and aunts. 
It is a commonplace that they did everything that 
nobody else would do; above all, by a perpetual 
patchwork of charity, they kept the poor from 
the most distant sight of their modern despair.” 
(Quoted by “America.”) 


102 


VOCATION 


MEMORY QUESTIONS 

1. Who founded the Congregation of the 
Priests of the Mission? 

2. By what names are they known? 

3. What was their original work? 

4. How are they engaged at present? 

5. When and by whom were the Sulpicians 
introduced into the United States? 

6. Which is their principal seminary? 

7. Who was the most remarkable of their 
first members? 

8. Mention some of his great achievements. 

9. What is the object of the Religious of 
Holy Cross? 

10. What is their principal establishment? 

11. For what is the Congregation of the Holy 
Ghost noted? 

12. What was the origin of the Paulist 
Fathers? 

13. What is their great mission? 

14. Name some of the Friars Minor. 

15. What is the difference between an order 
and a congregation ? 

16. How do you show that the monks were not 
lazy? 

REFLECTION 

No, indeed, the monks were not lazy; neither 
were they selfish. They lived for God and the 
welfare of their neighbor. They were not satis¬ 
fied with telling the hungry to be good. They 


RELIGIOUS ORDERS 


103 


sought the soul, it is true; but they also took 
care of the body. The monasteries were not 
only houses of prayer; they were also asylums 
of comfort for the wretched and the miserable. 
“The philanthropists of today,” says Mr. Ches¬ 
terton, “first make themselves rich.” The monks 
first made themselves poor, that they might the 
better realize the miseries of the poor. 

Hence, boys, if you wish to live well, if you 
wish to imitate the monks and do some good in 
this world, you must love the poor. You must 
assist them in every way possible. You must 
become as one of them, if not in fact, at least 
in spirit. Then, indeed, you will be blessed. 
“Blessed are the poor in spirit, for theirs is the 
kingdom of heaven” (Matt., v, 3). 

REVIEW 

1. What is meant by, “Life is real, life is 
earnest” ? 

2. How did Christ establish one particular in¬ 
stitute ? 

3. Which is the better kind of life, the mo¬ 
nastic or the solitary? 

4. What is a mendicant order? 

5. Name a contemplative order, a mixed order. 

6. How do the contemplative orders differ 
from the active in regard to the salvation of 
souls ? 

Note.—I t would be well to repeat here the Exposition 
and Note on page 64. 


104 


VOCATION 


STORY 

It is related that a courtier having become 
disgusted with the frivolities and luxuries of the 
court, renounced the world, and became a monk. 
One day, while begging alms, he met one of his 
former companions. The latter treating him with 
derision, addressed him thus: “Say, old man, 
won’t you be greatly disappointed if there be 
no heaven?” “Yes”; replied the monk, “I cer¬ 
tainly will. But, my friend, won’t you be eter¬ 
nally disappointed if there is a hell?” 

FRUIT 

Always prefer the things of eternity to those 
of time. 

(For reference, see Catholic Encyclopedia, 
Monks of the West, The Contemplative Life, by 
a Carthusian Monk, and Butler’s Lives of the 
Saints.) 

MEMORY GEMS 

1. “Martha, Martha, thou art careful, and art 
troubled about many things: But one thing is 
necessary” (Luke, x, 41-42). 

2. “The philanthropists of today,” says Mr. 
Chesterton, “first make themselves rich.” The 
monks first made themselves poor, that they 
might the better realize the miseries of the poor. 

3- “Blessed are the poor in spirit, for theirs 
is the Kingdom of heaven” (Matt., v, 3). 


Religious Orders. 


RELIGIOUS ORDERS 


105 


SYNOPSIS 


Introduction. 


'Questions on last lesson. 


-< 


Life of religious real and 
earnest. 


Origin. 


'Established by Our 
Lord. 

Continued by the Church. 
.Early examples. 


'Contemplative. 


Different Kinds. 


- Active. 


.Mixed. 


< 


Later Orders. 


Carmelites, Franciscans, 

Jesuits, Redemptorists. 

Passionists, Blessed Sac¬ 
rament. 

Vincentians, Holy Ghost, 
Holy Cross, Sulpicians, 
Paulists, Oratorians. 


Converted the barbarians. 
Founded cities. 


Work for Society. 


Banished slavery. 

Preserved literature. 

Developed the arts and 
sciences. 

Cared for the poor. 




Fruit:—Prefer the things of eternity to those 
of time. 










LESSON VI 


THE TEACHING RELIGIOUS ORDERS 

PART I 


INTRODUCTION 

1. Why do we say that religious truly value 
life? 

2. How did the Apostles lead a mixed life? 

3. Mention one or two of the great hermits. 

4. Who was the first to establish the religious 
life in Ireland? 

5. Mention a few of the things that the monks 
did for Europe. 

6. What was the object of the military orders? 

7. Which is the most perfect kind of order? 

8. Name three of the active orders of the pres¬ 
ent day. 

You have heard what a glorious thing it is to 
be a priest, and what a happy life is that of the 
religious. In the last lesson you learned some¬ 
thing of the object and the work of the religious 
orders. Today we will examine the life of one 
particular kind of religious orders, called the 
Teaching Religious Orders. 

Teaching is one of the great works of the 
Church. Christ said to His Apostles and their 
successors: “Go, teach all nations” (Matt., 

xxviii, 19). But the number of priests being 

106 



THE TEACHING REEIGIOUS ORDERS IC >7 

limited, and their ministry so diversified, they 
cannot devote all the time and attention required 
for teaching. Hence the necessity of teaching 
orders, of societies that will be solely occupied 
with imparting a thorough Christian education. 

From time to time God has inspired holy men 
and women to found such societies, and the 
Church has never failed to foster and encourage 
their work. She considers such congregations as 
her great auxiliaries in the preservation of the 
faith among her children. That is why she has 
raised them to the rank of religious congrega¬ 
tions, and enriched their good works with many 
precious indulgences and spiritual blessings. 

EXPOSITION 

Religious teaching congregations, duly ap¬ 
proved by the Church, assume the obligations 
and enjoy the advantages of the religious life. 
The members are vowed to the practice of 
the evangelical counsels, as interpreted by their 
rules and constitutions. They live in commu¬ 
nity and are governed by a superior general and 
local directors. They are supported by the par¬ 
ishes in which they teach, and, in general school 
matters, conform to the regulations of the dio¬ 
cese. Besides parochial schools, they sometimes 
conduct colleges, high schools, and protectories. 

The principal brotherhoods in the United 
States are the Brothers of the Christian Schools, 
the Marist Brothers, the Brothers of Mary, the 
Franciscan Brothers, the Irish Christian Broth- 


io8 


VOCATION 


ers, Brothers of the Holy Cross, Brothers of the 
Sacred Heart, Brothers of Charity, and the Xav- 
erian Brothers. The Alexian Brothers do not 
teach, but devote their lives to the noble charity 
of caring for the sick, the dying, and the insane, 
in hospitals and asylums. 

The importance of Christian education has 
been realized by the greatest minds of every age. 
St. Jerome called teaching an apostolic function. 
“I have examined in vain,” said the Venerable 
Chancellor Gerson, “and find no more glorious 
duty than that of educating youth.” Bishop Du- 
panloup calls education a Divine work. “Intel¬ 
lectual, moral, and religious education,” says he, 
“is the highest human work that can be per¬ 
formed. It is a continuation of the-Divine.” St. 
Thomas says that it is more meritorious to im¬ 
part light than to glitter; and that the occupation 
of teaching and of leading others to virtue is 
more estimable than martyrdom. “There is no 
painter,” says St. John Chrysostom, “there is no 
sculptor, nor artist, be he who he may, that can 
be compared to the man who knows how to form 
the minds and hearts of youth. This is a work 
far surpassing the first creations of human art, to 
reproduce in souls the living image of Jesus 
Christ.” 

In no other country of the world have the 
benefits of Catholic education been more highly 
appreciated than in the United States. From the 
dawn of the Republic, the Church has made 


the teaching reeigious orders 109 

every effort to found and encourage Christian 
Schools. Our bishops and archbishops assisted 
by zealous pastors, have introduced the teaching 
orders wherever possible. Their first work was 
to establish schools. They acted on the principle 
of Archbishop Hughes, “Build the school, and 
the Church will build itself.” Archbishop Bayley 
of Baltimore, wrote, “A church without Catholic 
schools does not deserve the name of parish and 
can bring little consolation to the hearts of either 
priest or people.” And His Eminence, Cardinal 
Gibbons, years ago, expressed the fear that “Un¬ 
less provision was made for the Christian culture 
of youth, it would be much easier in twenty years 
to find a church for a congregation than a con¬ 
gregation for a church.” 

If the faith is so strong in the great archdio¬ 
cese of New York, if the clergy are models for 
the world, if the laity are so energetic in prac¬ 
tical Catholicity, it is greatly owing to the ex¬ 
traordinary zeal of the late Cardinal Farley and 
his predecessors, in building schools. In season 
and out of season, the Cardinal never tired in 
his efforts to promote Catholic education. Every 
parish was obliged to have its parochial school. 
He would accept no excuse for delay or negli¬ 
gence in this fundamental work of the Church. 
Hence the flourishing condition in which he left 
the schools and the teaching orders of his diocese. 


no 


VOCATION 


MEMORY QUESTIONS 

1. Why are the teaching orders necessary? 

2. How does the Church regard such societies ? 

3. How has the Church enriched their good 
works ? 

4. How are they governed? 

5. How are they supported? 

6. Name three of the principal brotherhoods. 

7. How did Gerson esteem Christian educa¬ 
tion ? 

8. How does St. Thomas praise it? 

9. What importance have the bishops of this 
country attached to it? 

10. What is meant by “build the school, and 
the church will build itself”? 

EXPOSITION 

As the outcome of these early and later efforts, 
increased and intensified down to our own day, 
Archbishop Spalding is able to testify that “The 
greatest religious fact in the United States today 
is the Catholic School System, maintained with¬ 
out any aid, except from the people who love it.” 
And “the people who love it” have reason to feel 
proud of it. According to the “Directory of 
Catholic Colleges and Schools,” for 1921, this 
great system includes 16 universities, 51 semina¬ 
ries, 62 colleges for men, 52 colleges for women, 
1552 high schools, 829 parochial high schools, 
113 religious seminaries, 309 novitiates and train- 


THE TEACHING RELIGIOUS ORDERS 


III 


ing schools, 6551 elementary schools, and almost 
2,000,000 pupils. The number of teachers, in¬ 
cluding Brothers, Sisters, and lay men and 
women, is 54,265. Nine-tenths of these teachers 
are religious. There are eleven teaching brother¬ 
hoods, and more than two hundred and sixty 
sisterhoods. 

To maintain our Catholic system of schools 
costs money. It is estimated that our school 
property is worth more than one hundred million 
dollars. The annual expenditure for equipment, 
repairs, and teachers, is in the neighborhood of 
twenty million dollars, just about one-third of 
what it costs to support an equal number of pub¬ 
lic schools, thanks to the religious, who work for 
love and not for salary. 

Yes; we have reason to be proud of our school 
system. It is one of the greatest exponents of 
the strong faith of our people who are deter¬ 
mined, at any and every sacrifice, that their chil¬ 
dren shall not grow up ignorant of their religion 
and their God. Some few Catholics seem to 
doubt the efficiency of the Catholic school, but 
that is owing to their ignorance of facts. Taken 
individually and under fair conditions, the gradu¬ 
ates of Catholic schools and colleges hold their 
own with the best in the land. Archbishop Rior- 
dan, of San Francisco, some years ago, spoke 
thus: “Now, I say, and say it plainly, that we 
are giving to the American nation as well devel¬ 
oped and as well educated a class of people as 
any in the land.” Among business men it is com- 


II2 


VOCATION 


mon knowledge that the graduates of our paro¬ 
chial schools are always in demand, and are pre¬ 
ferred to those of the public schools. As their 
employers express it, they know the elements, 
they can think, and they have character. No 
Catholic boy or girl, therefore, need feel regret, 
or at a disadvantage, because he or she has at¬ 
tended only a Catholic school. On the contrary, 
both Catholic parents and Catholic children 
should consider it a misfortune if obliged to pat¬ 
ronize the public schools. 

MEMORY QUESTIONS 

1. What does Archbishop Spalding call the 
Catholic School System? 

2. How many parish schools does it include? 

3. How many high schools and colleges? 

4. About how many children attend the Cath¬ 
olic schools ? 

5. How many Catholic teachers are there? 

6. How many brotherhoods? sisterhoods? 

7. What is the Catholic school property 
worth ? 

8. What does it cost to maintain the Catholic 
School System? 

9. How much does the Catholic System save 
the State in taxes? 

10. To what is its necessity due? 

11. How do graduates of Catholic Schools 
compare with those of Public Schools? 


the teaching religious orders 


113 


REFLECTION 

And why all this anxiety on the part of the 
Clergy, and all these sacrifices by Catholic par¬ 
ents? It is, boys, as said before, that you, and 
Catholic children in general, may not lose the 
precious gift of faith which you and they received 
in Baptism. It is well for you to think of this 
from time to time. You will then better appre¬ 
ciate the blessings which you enjoy. You will 
show more sympathy and gratitude towards your 
parents. Owing to peculiar circumstances, loca¬ 
tion, laxity of some parents, etc., many Catholic 
children are deprived of these blessings. You 
are the favored ones. And why? It is, no doubt, 
because God wishes you to do some special work 
in the future and thus prepares you for it. So 
ask yourselves what is that special work; and see 
that you gratefully correspond with this great 
favor and proof of His love. 

The grace of a Catholic education is very 
great; but it entails a corresponding responsi¬ 
bility to God and your fellow men. 

MEMORY GEMS 

1. “Bless the Lord, 0 my soul, and never for¬ 
get all He hath done for thee” (Ps. cii, 2 ). 

2 . “Lord, what wilt Thou have me to do?” 
(Acts, ix, 6). 


THE TEACHING RELIGIOUS ORDERS 

PART II 


EXPOSITION 

Now we come to the question, who should 
join the teaching orders? After comparing the 
happiness of the higher life with the dangers of 
the world, you are convinced, with St. Thomas, 
that it is safer to be in religion than outside of it. 
Many young people really desire to do great 
things for God; but they cannot decide which 
branch of His service they should choose. As 
will be explained more fully in a later lesson, 
young people can overcome this difficulty by 
prayer, consideration, and consultation. By 
prayer they will obtain the light of faith and 
purity of intention. By consultation they will 
get the benefit of the experience of others. But 
they themselves must give due consideration to 
the advantages and the obligations of the differ¬ 
ent states, especially of the one they seem to like 
most. Let them remember that likes or dislikes 
do not determine a vocation. Can I save my 
soul and do much good for the glory of God in 
such a state ? Am I qualified, or can I acquire the 
qualifications necessary? These are the two 
great questions that one should answer before 
coming to a decision. 

As to who should become Brothers, the same 
rule should be followed. A vocation to a teach- 



the teaching religious orders 115 

ing brotherhood is a distinct vocation, one re¬ 
quiring mental ability and traits of character of 
a very special kind. It has been said, and you 
may have seen it in print, that a young man who 
has not sufficient talent to become a priest, can 
become a teaching brother. This statement is, at 
least, misleading. The difference between a 
Brother and a Priest is not measured in units of 
intelligence. “Neither,” says the Editor of the 
Catholic School Journal, “are the members of 
the teaching brotherhoods, would-be priests, nor 
aspirants to the priesthood who didn’t have in¬ 
tellect enough to study theology. Brothers are 
specialists in the highest and best sense of the 
word.” And theirs is a very special vocation. 
As many a learned and successful Priest would 
be an utter failure in the classroom; so, in gen¬ 
eral, young men who are called to be Brothers, 
would be entirely out of place in the priesthood. 
We know there are exceptions. Still, as a rule, 
a young man who studies the life of a priest as 
well as that of a brother, and carefully examines 
his own qualifications or “fitness of nature and 
grace,” will not make the mistake of embracing 
one vocation as a stepping-stone to the other. 
Nor will he enter a teaching brotherhood under 
the impression that he will not be obliged to 
study. The life of a teaching brother is one of 
continual study. He must know not only the 
branches he teaches, but also the best and the 
latest methods of imparting that knowledge. He 
must study character and take the surest means 


n 6 


VOCATION 


of fashioning that character into the Christian 
and the citizen. A brother, in fact, is never sat¬ 
isfied with his knowledge. Every day he adds 
something new to his store of information. Even 
piety and virtue, although most important for 
the Christian teacher, cannot replace the wisdom 
of well-digested knowledge. “We need scholars 
who are saints,” says Bishop Spalding, “and 
saints who are scholars.” 

On the other hand, teaching must not be re¬ 
garded as a drudgery. The religious teacher has 
his recompense even here below. He receives 
the respect and the gratitude of his pupils and 
their parents. He is highly esteemed and his 
word is accepted as authority. Not to speak of 
the joy that he feels in saving souls, he enjoys the 
great intellectual pleasures of his profession. 
For example, what more satisfying, what more 
entrancing, than to see young minds gradually 
developing under his tutelage? For him study is 
not a task, but a delightful occupation, or excur¬ 
sion into the realms of truth, goodness, and 
beauty. 

MEMORY QUESTIONS 

1. What difficulty do many young people find 
in selecting a suitable branch of God’s service? 

2. By what means can they overcome this dif¬ 
ficulty ? 

3. What is the important thing to consider be¬ 
fore entering any state of life? 


THE) TEACHING REUGIOUS ORDERS II7 

4. How is a vocation to a brotherhood distin¬ 
guished from one to the priesthood ? 

5. What special knowledge must a Brother 
have? 

6. Mention some of the consolations of a re¬ 
ligious teacher. 


EXPOSITION 

The great object of the founders of religious 
societies has been to supply a want or a need 
for the betterment of mankind. And those who 
joined such societies were actuated by the same 
motive. The greater the want, the greater their 
zeal to supply a remedy. In selecting their life- 
work, they reckoned more on the good they 
could accomplish than on the personal advan¬ 
tages to be derived from it. They left the re¬ 
ward to God. They were pleased and satisfied 
that He was pleased with their efforts. 

Now, in the opinion of those who study the 
progress of the Church, especially in our own 
country, there is no greater want than a vast 
army of Brothers and Sisters to instruct the 
young in the principles of faith. Truly, in many 
parts of the country, the little ones are crying 
for bread, the bread of life, and there is no one 
to break it for them. “The little ones have asked 
for bread, and there was none to break it unto 
them” (Lam., iv, 4). 

Archbishop Keane of Dubuque said that he 
was more solicitous for the spread of teaching 
orders than the priesthood. “Education today,” 


VOCATION 


\ 18 

said he, “is the greatest work which the Church 
has in hand.” 

The Right Rev. Bishop Byrne of Nashville 
•calls the school the nursery of God on earth, 
where the young of Christ take root and grow 
into the tree that is to bear fruit in after years 
in the Church. When the enemies of God would 
destroy religion, they seize the school. “Give us 
the child,” they reason, “and we are sure of the 
future.” That accounts for the persecution of 
the teaching orders in France, Germany, Italy 
and other countries. 

Again, let us hear the message of Pope Leo 
XIII, to our Brothers on this subject: “I charge 
you to increase your numbers in order to resist 
the efforts of atheists and materialists, who are 
endeavoring to destroy Christian education, which 
can alone regenerate society. . . . Multiply your 
schools, and let them everywhere reflect the zeal 
and devotedness of your founder.” 

After hearing these eminent prelates and Pope 
Leo XIII on the importance and the necessity of 
Christian education, you will not be surprised, 
boys, if our Brothers are most anxious to get 
good young men to join their Institute. They 
also realize the necessity of Christian education. 
They are on the battle field. They know the 
good our schools are doing; but they also know 
how little it is when compared with what could 
be done, if we had more brothers. Bishops and 
pastors are appalled at the loss of faith for 
want of Catholic schools. They are continually 


THE TEACHING REEIGIOUS ORDERS II9 

asking for brothers, but there are none to give 
them. That is the present need, the great want 
of the Church today. Should it not appeal to 
the generous, noble-hearted young men of our 
schools who have been blessed with a Christian 
education ? 

In 1694 M. Bourdoise, a great friend of St. 
Vincent de Paul, expressed his appreciation of 
Christian education as follows: “I believe that 
an apostolic man of a truly saintly spirit might 
attain a higher sanctity in the office of a simple 
schoolmaster than in any other way, and that the 
best and greatest teachers of the university would 
not be too good for it. But because parish 
schools are poor, and have to do with the chil¬ 
dren of the poor and the laboring classes, they 
are thought to be of no consequence; and yet 
they are the best means to root out vice and 
establish virtue, and I defy any man to find a 
better.” 

MEMORY QUESTIONS 

1. What has been the great object of the 
founders of religious orders? 

2. How did Archbishop Keane express himself 
regarding the teaching orders ? 

3. What did Bishop Byrne call the school? 

4. What injunction did Pope Leo XIII lay on 
the Brothers? 

REFLECTION 

Once more, dear boys, who should join the 
teaching brotherhoods? Theirs is a life of hu- 


120 


VOCATION 


mility and sacrifice. It is less exalted than that 
of the priesthood. Nor can it compare, in the 
opinion of some, in external mortification and 
penance with the great contemplative religious 
orders. Withal it is a life of the highest sanctity, 
and genuine heroism. Moreover, it is a life of 
such merit as to deserve a very special glory 
in heaven. Our Lord tells us, “He that shall 
do and teach, shall be called great in the king¬ 
dom of heaven” (Matt., v, 19). And the prophet 
Daniel says: “They that instruct many unto 
justice, shall shine as stars for all eternity” (Dan., 
xii, 3). And Father Cassilly, S. J. (“What 
Shall I Be?”), says that, in the opinion of theo¬ 
logians, religious teachers, like the martyrs and 
virgins, will enjoy a special reward or crown, 
called the Doctor’s or Teacher’s aureola. 

Having this necessary knowledge, boys, it is 
for you yourselves individually, to decide whether 
you should become a brother or not. If, after 
due examination, prayer, and advice, you believe 
that you are not qualified to take upon yourself 
the responsibility of the priesthood, whether sec¬ 
ular or religious, and yet you would like to 
enjoy the advantages of the religious life, you 
should then ascertain, by using the means to 
choose well, whether or not Our Lord invites 
you to join one of the brotherhoods. But, as 
said before, do not enter a teaching brotherhood 
because you imagine that you will have less to 
study than in the priesthood. 


THE TEACHING RELIGIOUS ORDERS 


121 


Our Brothers have encouraged many of their 
pupils to become priests, and they are always 
happy to foster such vocations. As a proof, 
we have merely to consider the number of arch¬ 
bishops, bishops and priests who point with pride 
to Manhattan College, New York, La Salle Col¬ 
lege, Philadelphia, or other colleges and high 
schools of the Brothers, as their Alma Mater. 
But, at the same time, our Brothers are greatly 
pleased to find some of their pupils qualified 
and anxious to join themselves in showing the 
little ones the road to heaven. 

REVIEW 

1. Give the text of Scripture showing that 
priests have authority to teach. 

2. How do the teaching orders get their au¬ 
thority ? 

3. Why are the teaching orders religious? 

4. Explain: “It is more meritorious to impart 
light than to glitter.” 

5. How many brotherhoods are there in the 
United States? How many sisterhoods? 

6. What has been the object of the founders 
of religious orders or congregations ? 

7. Why are the enemies of religion so anxious 
to control the schools? 

STORY 

Napoleon in exile teaching catechism. 

FRUIT 

Love to make God known by word and 
example. 


The Teaching Religious Orders 


122 


VOCATION 


SYNOPSIS 


"Questions on last lesson. 


Introduction. 


How regarded by the 
„ Church. 


'Opinion of great men. 


Catholic E d u c a- 
tion. 


Opinion of 
Prelates. 


American 




Catholic School 
System in United 
States. 


'Number of schools. 
Teachers. 


Cost of maintenance. 


Necessity. 


Special Vocation. 


'Distinct from 
hood. 

J Qualifications. 

A great want. 
.Consolations. 


Priest- 


Fruit:—Love to make God known by word 
and example. 











LESSON VII 


SAINT JOHN BAPTIST DE LA SALLE 

PART I 


INTRODUCTION 

1. How does the Church show her appreciation 
of religious teaching congregations ? 

2. What kind of schools are included in the 
Catholic system in the United States? 

3. How is this system supported? 

4. Name three of the teaching brotherhoods. 

5. How do the Hierarchy show their zeal for 
Catholic education? 

6. Mention a temporal recompense experi¬ 
enced by the religious teacher. 

Alexander Pope, the poet, tells us that some 
men are and must be greater than the rest. In 
the history of nations and in that of the Church, 
we find this statement ever verified. There have 
been, there are, and there always will be men 
who are ready to sacrifice all they hold most dear 
in laboring for the betterment of mankind. A 
grateful world never ceases to sing their praises 
and to raise monuments to their honor. She 
calls them heroes and holds them up as worthy 
of imitation. 

Still there are heroes and heroes. Some work 
solely from earthly motives; but others consider 
man’s last end, and labor that he may attain it. 


123 



124 


VOCATION 


These latter are heroes indeed. Such are the 
apostles of Christ and the great saints of the 
Church, who strive to procure not merely the wel¬ 
fare of the body, but especially the welfare of the 
soul. And among these heroes and saints of 
the Church we may well place Saint John Bap¬ 
tist De La Salle. 

God is ever great in all His saints; but He 
appeared to manifest His greatness in a very spe¬ 
cial manner in Saint De La Salle. A young priest 
of great promise, splendid talents, thoroughly 
educated, of high social standing, and the bright¬ 
est light of the Church of Rheims; and yet when 
his worldly fame seemed assured, he gave up all 
to consecrate his life to the education of children. 

EXPOSITION 

John Baptist De La Salle was born at Rheims, 
France, April 30, 1651. His father, a fervent 
Christian, was Chancellor of State to the King 
of France. From his childhood De La Salle 
showed remarkable piety and found his greatest 
joy at the foot of the altar. His progress in 
virtue and study was so rapid that at sixteen 
he was made a canon of the Cathedral of Rheims. 
He completed his studies and graduated from 
the University of Rheims at the age of nineteen. 
Having studied theology at the seminary of Saint 
Sulpice, Paris, he was ordained priest on Easter 
Eve, 1678. 

As a priest his zeal for souls was unbounded. 
He had the gift of converting the most hardened 


SAINT JOHN BAPTIST DE LA SALLE I25 

sinners. He loved the poor most tenderly, and 
was a father and a friend to all. He practised 
the greatest mortification and penances, fasted 
much, and passed whole nights in prayer. It was 
by such a saintly life that Providence prepared 
him for his great life-work. The first proof of 
his apostolic zeal and executive ability was shown 
in the direction of a sisterhood for the education 
of poor girls. This good work was a legacy left 
him by his friend, Canon Roland. So successful 
was De La Salle in this, his first mission, that he 
soon had the new Institute firmly established and 
approved by the State. He then retired from its 
government and left all in the hands of the 
sisters. 

MEMORY QUESTIONS 

1. When and where was De La Salle born? 

2. What position of state did his father hold? 

3. For what particular quality was his child¬ 
hood noted? 

4. What church dignity was conferred on him 
at the age of sixteen ? 

5. When and where did he complete his 
studies ? 

6. Where did he study theology? 

7. When was he ordained priest? 

8. Name some of his pious practices? 

9. What was his first mission of zeal for the 
salvation of souls? Was he successful?'. 


126 


VOCATION 


EXPOSITION 

But the great work and glory of De La 
Salle’s life was the founding of the Institute of 
the Brothers of the Christian Schools. It was 
in that work especially that he manifested the 
wisdom and goodness of Providence in securing 
the salvation of the little ones. It was the golden 
age of Louis XIV, and society in France shone 
with remarkable splendor. But beyond the court 
there was much poverty and misery. The poor 
were sadly neglected, and allowed to grow up 
in ignorance and vice. De La Salle’s heart bled 
for them. He knew the value of souls and how 
much Jesus had suffered to save them. This 
thought decided his vocation. He resolved to 
devote his life to the salvation of youth. His 
devotedness and self-sacrifice soon attracted the 
attention of others; and, in a short time, he finds 
himself surrounded by a number of young men 
who wish to become his disciples. He takes them 
to his home and begins to train them in the art 
of teaching. He then opens his first schools, 
which meet with great success. God blesses the 
work and all goes well. 

After some time, however, there is a famine in 
the country and De La Salle’s disciples become 
discontented and show signs of distrust. They 
know that he is rich and they are poor. They 
are solicitous about their future support. Their 
reliance on Providence is shaken and the schools 
are apparently doomed. This is the great mo- 


SAINT JOHN BAPTIST DE LA SALLE 12 J 

ment in De La Salle’s life, the moment in which 
his heroism is put to the test. It is evident that, 
if he wishes to hold his disciples, he must be¬ 
come as one of them, even as poor as they. Look¬ 
ing into the future he beholds thousands of souls 
beseeching him not to abandon them. The sacri¬ 
fice is great; but not too great for his generosity 
and zeal. He sells all his property, gives the 
price to the poor, and says to his disciples: “Fear 
not; henceforth we rely on Providence for sup¬ 
port, and we will not be disappointed.” Such 
was the beginning of the Institute of the Brothers 
of the Christian Schools. 

MEMORY QUESTIONS 

1. What was the great work of De La Salle’s 
life ? 

2. What perfections of God are manifest in 
this work? 

3. Who reigned in France at this time? 

4. What was the condition of society? 

5. To what evils were the children of the poor 
exposed ? 

6. ' How did De La Salle express his sympathy 
for the children of the poor? 

7. Flow did his zeal and devotedness affect 
others ? 

8. How did he utilize his disciples? 

9. What great difficulty did he experience 
during the famine? 

10. How did he overcome it? 

11. How did he express his reliance on Provi¬ 
dence after giving his riches to the poor? 


128 


vocation 


REFLECTION 

In reading the lives of the saints, you will 
see that they were noted for great confidence 
in God. Even under the greatest difficulties their 
trust in God was unshaken. “Although He 
should kill me,” said Job, “I will trust in Him” 
(Job, xiii, 15). 

You will also notice that God frequently de¬ 
manded some great sacrifice to try their faith in 
Him. St. De La Salle was no exception. With 
him it was either social position, fortune, and 
worldly honor; or poverty, and labor endured for 
God. On his choice depended souls. That was 
sufficient to settle his decision. He knew that 
Providence would supply the means of success. 
Whenever, boys, during life it is a question of 
right or wrong, of sin or virtue, or a greater 
good, let your love of God decide. 

MEMORY GEMS 

1. Intellectual, moral, and religious education 
is the highest human work that can he per¬ 
formed” (Bishop Dupanloup). 

2. “O the depth of the riches of the wisdom 
and of the knowledge of God!” (Rom., xi., 33). 

3. “To speak a word in due time is like apples 
of gold on beds of silver” (Prov., xxv., 1). 


ST. JOHN BAPTIST DE LA SALLE 


PART II 


EXPOSITION 

As an educator, St. De La Salle was far in ad¬ 
vance of his day. Pope Pius IX aptly remarked 
that St. De La Salle’s work was destined rather 
for our day than his own. 

There have, no doubt, been great improve¬ 
ments in modern education. But many of these 
improvements were anticipated by St. De La Salle 
more than 200 years ago. Froebel receives credit 
for having introduced object lessons; but St. De 
La Salle used them two hundred years ago. 
“Lancaster, Pestalozzi and others,” says Frere 
Lucard, “deserve well of the people; but St. De 
La Salle in his ‘School Management’ will be 
found to have introduced all that is good in their 
methods and much more that their experience 
never discovered.” As to Lancaster, a school 
committee in its report to the English Parliament, 
used the following words: “Had we known the 
system of the Christian Brothers (St. De La 
Salle’s) Lancasterian methods would never have 
been tolerated in our schools.” 

St. De La Salle was the first to make the 
mother tongue the basis of instruction. By the old 
system the pupil was obliged to study the Latin 
language before his own. St. De La Salle saw the 
waste of time and unnecessary labor in such a 

129 



130 


VOCATION 


plan, and in spite of opposition he made the 
change for the better. He also introduced the 
mutual simultaneous method instead of the indi¬ 
vidual. While St. De La Salle was not the first 
to discover the simultaneous method, he was the 
first to make a practical application of it in the 
classroom. Teachers and pupils today take it as 
a matter of fact, and give little thought to its ad¬ 
vantages when compared to the old individual 
method. St. De La Salle was likewise the founder 
of primary schools properly so-called. He was 
the inaugurator of Normal Schools (Rheims 
1684), Technical Schools and Schools of Design 
(Paris 1689), Boarding Schools, Colleges for the 
wealthy, and Agricultural Colleges. 

In pedagogics no man ever exercised a greater 
influence. For forty years he labored in the 
science of teaching, and as a result, he estab¬ 
lished and handed down the principles by which 
he revolutionized education. These principles 
are embodied in the methods of the Brothers 
followed throughout the world. In his “Theory 
of Social Order,” De Bonald calls St. De La 
Salle a hero in the eyes of the political world, 
and his Institute a masterpiece of wisdom and 
of the knowledge of man. To encourage young 
men to join our Institute, Francis Thompson 
speaks thus: “To be the sons of him, who, two 
centuries ago, forestalled the educational re¬ 
formers in France, England, and the New World, 
is no mean calling” (Life and Labors St. De 
La Salle). 


SAINT JOHN BAPTIST DE LA SALLE I3I 

Many writers on the history of education and 
modern pedagogy, either through ignorance or 
prejudice, fail to give St. De La Salle the credit 
and honor due him. They speak of the psycho¬ 
logical aspects of education as things of recent 
origin. If they had read the works of St. De 
La Salle attentively, they would have found that, 
in the principles enunciated and the methods to 
be employed, the mind of the child is never lost 
sight of. The child is regarded as a living soul, 
and not as a walking automaton. As an instance, 
“interest,” a so-called modern discovery, was 
duly appreciated and utilized by St. De La Salle 
and his disciples nearly 250 years ago. In his 
“School Government” he insists on his young 
teachers becoming familiar with the ways and 
means of exciting and holding the interest of 
the pupils. But this interest is not to exclude 
self-help or self-reliance, as it does too frequently 
today. 

“It is fortunate for the teaching profession,” 
says Brother Aileran Edward, Professor of Eng¬ 
lish in Manhattan College, “that St. De La Salle 
has left us his knowledge of pedagogy in his 
admirable and epoch-making treatise, The Man¬ 
agement of the Christian Schools,’ a book which 
solves many perplexing problems for the teacher, 
whether in the college, the academy, or the ele¬ 
mentary school. This precious handbook gives 
clear, concise, and practical rules for securing 
discipline and imparting instruction. The rules 
given bespeak an abundance of practical good 


l 3 2 


VOCATION 


sense and reveal an intimate knowledge of boy 
nature. The value of this priceless manual has 
been aptly stated by Matthew Arnold: ‘Later 
works on the subject/ says he, ‘have little im¬ 
proved the precepts, while they entirely lack the 
unction/ ” 

At EMORY QUESTIONS 

1. How did Pius IX praise St. De La Salle as 
an educator? 

2. Mention three educational improvements 
anticipated by St. De La Salle. 

3. Who receives the credit for having intro¬ 
duced object lessons? 

4. How did the English School Committee 
express their regret after prescribing the Lan- 
casterian methods for English schools? 

5. What advantage is there in using the mother 
tongue as the medium of instruction? 

6. What is the simultaneous method? 

7. Name some of the different kinds of schools 
inaugurated by St. De La Salle. 

8. Do modern writers on pedagogy give him 
due credit for his improvements? Give an in¬ 
stance. 

9. What did Matthew Arnold say about St. De 
La Salle’s work on “School Management” ? 

EXPOSITION 

If St. De La Salle did so much for the educa¬ 
tion of youth, it was greatly owing to his sanctity. 
God loved him and blessed his work. He gave 


SAINT JOHN BAPTIST DE TA SATTE) 


133 


him the light to see the great evils of society 
and the genius to supply the remedy. On his 
part, St. De La Salle corresponded faithfully to 
God’s holy will. He practised virtue in an emi¬ 
nent degree. His very presence bespoke humility, 
charity, sweetness and piety. He was the model 
of youth by his innocent life, his angelic purity, 
his love of study, and his fidelity in following 
his vocation. He was strongly attached to the 
imitation of Our Lord and His Blessed Mother. 
His life ofifers many examples of patience, for¬ 
giveness of injuries, love of prayer and a great 
devotion to the Holy Eucharist. The trials, con¬ 
tradictions, calumnies, and persecutions under¬ 
gone in the accomplishment of his great work, 
were almost continual. His labors were incredi¬ 
ble. He generally travelled on foot, slept on 
the bare ground and fasted rigorously. He was 
often in danger of death from overwork, exces¬ 
sive austerities, and violent heretics. His only 
consolation was, at the end of the day, to repose 
at the foot of the altar. 

Notwithstanding his many trials and difficul¬ 
ties, he never lost patience or trust in Providence. 
He placed implicit reliance on God’s word; and, 
therefore, his faith was as simple as it was un¬ 
bounded. On one occasion his community had 
no bread. He went to the chapel, knelt before 
the tabernacle and said : “Lord we have no bread.” 
The bell rings and a basket of bread is found 
at the door. On another occasion he undertakes 
a long journey to see a brother who is dying. He 


134 


VOCATION 


embraces the sick brother who, to the astonish¬ 
ment of all, immediately recovers. 

But at length St. De La Salle’s strength gives 
way. He can work no more. God is well 
pleased with his labors and is about to give him 
the crown of life. His death is as happy as it is 
edifying. He knows that his Institute is firmly 
established, and that, as a consequence, many 
souls will follow him to heaven. He blesses his 
disciples and recommends them to have an 
ardent love for the Blessed Sacrament, a great 
devotion to the Most Blessed Virgin, and an 
unswerving attachment to Rome. He dies at 
Rouen on Good Friday, the first Friday of the 
month of April, 1719. The people exclaim, “The 
Saint is dead!” And the Church, a few years ago, 
confirmed their opinion of his sanctity. 

St. De La Salle’s canonization took place on 
May 24, 1900. The ceremony was attended with 
a world-wide interest and devotion. From the 
remotest corners of the earth flocked innumer¬ 
able friends and patrons of the Order to pay 
their tribute of affectionate homage to the great 
Teacher Saint. The process of his canonization 
had been commenced by Pope Gregory XVI, 
and continued by Pius IX. But it was the privi¬ 
lege of Pope Leo XIII, as a crowning act of his 
labors for Catholic education, to solemnly “pro¬ 
claim that John Baptist De La Salle, Priest, 
Founder of The Congregation of the Christian 
Schools, is among the number of Holy Con¬ 
fessors.” 


SAINT JOHN BAPTIST DE LA SALLE 135 

St. De La Salle is then the Teacher Saint, the 
pioneer in popular education, the father of mod¬ 
ern pedagogy, the model of Christian teachers, 
the patron of Christian Schools, and the pro¬ 
tector of youth. 

MEMORY QUESTIONS 

1. Why was St. De La Salle able to do so much 
for the education of youth? 

2. Name some of the virtues for which he was 
remarkable. 

3. What sufferings did he endure? 

4. How did he travel? 

5. What was his only consolation? 

6. Give an instance showing his simple faith; 
another manifesting his miraculous power. 

7. When and by what Pope was he canonized ? 

REFLECTION 

These, my dear boys, are the leading facts 
in the life of our great saint. Knowing them 
you cannot but admire such a life. And admira¬ 
tion leads to imitation. We cannot study or 
admire goodness without becoming better. I am 
convinced that many of you in listening to me, 
have said in the depths of your heart: “Oh! 
how beautiful! how I would like to have lived 
with St. De La Salle!” Well, he was many years 
ahead of you. But you can still live with him. 
You can still take part in the great work that he 
started. If God does not call you to such a high 
degree of perfection, all of you can at least imi¬ 
tate our Saint in his love for the poor and his 


136 


vocation 


zeal for the salvation of souls. Some of you 
may even receive the invitation to join his disci¬ 
ples. If so favored, pray that you may be able 
to make the sacrifices God requires. You can do 
nothing more pleasing to Our Lord, or more 
meritorious for yourself, than to show little chil¬ 
dren the way to heaven. Our Divine Master 
has said: “Suffer the little children to come 
unto me”; and again, “those that instruct many 
unto justice, shall be called great, and shall shine 
like stars for all eternity” (Mark, x, 14; Matt., 
v, 19; Dan., xii, 3). 

REVIEW 

1. For what were the childhood and youth of 
St. De La Salle remarkable? 

2. How did he show his zeal as a priest? 

3. What was his great life-work? 

4. What was his object in founding such an 
Institute? 

5. How did he train his first disciples? 

6. By what great sacrifice did he secure their 
perseverance? 

7. How did St. De La Salle show his genius 
as an educator ? 

8. How does he surpass Lancaster and Pesta- 
lozzi in pedagogical improvements? 

9. Mention some of the different kinds of 
schools inaugurated by St. De La Salle. 

10. What practical experience did he have in 
teaching ? 

11. State two of his principles of teaching. 

12. How was St. De La Salle a social re¬ 
former? 


SAINT JOHN BAPTIST DE EA SAEEE 137 

13. How did he show his application of psy¬ 
chology to teaching? 

14. How did he utilize interest? 

15. Why did he not exclude effort in study? 

16. What was the great motive power in all 
St. De La Salle’s work? 

17. Name some of his virtues. 

18. How is he the model of youth? 

STORY 

A little shepherd boy finding his work weari¬ 
some, asked his pastor for a good book to read. 
He received the “Life of St. De La Salle.” As 
he read page after page, he became greatly im¬ 
pressed by the account of the virtue and zeal of 
St. De La Salle. The instruction of little chil¬ 
dren, as imparted by the Saint, pleased the young 
shepherd very much. He considered it a great 
work, and he resolved to imitate St. De La Salle 
and become a Brother. A short time after he 
entered the Order; and in a few years he became 
an excellent teacher and a very good religious. 

In the vocation of this little shepherd boy, we 
have one among many examples of the effect of 
good reading. God often makes use of a good 
book, especially the life of a saint, to enable the 
reader to see the good that others have done, 
and to encourage him to do likewise. There¬ 
fore, boys, don’t ignore good, pious books. They 
are angels in disguise, and may bring you a mes¬ 
sage from heaven. 

FRUIT 

Resolve to save some souls. 


Saint John Baptist De La Salle 


138 


VOCATION 


SYNOPSIS 


Introduction. 


Early Life. 


Great Educator. 


Sanctity. 


Questions on last lesson. 

St. De La Salle a true 
hero. 

Great student. 

Zealous priest. 

Founded the “Brothers 
of the Christian 
Schools.” 

Made mother tongue 
medium of instruction. 

Introduced simultaneous 
method. 

Established many kinds 
of schools. 

Applied principles of 
psychology. 

Left great work called 
“The Management of 
Christian Schools.” 

Many virtues. 

Great spirit of faith. 

Model for youth. 

Holy death and canon¬ 
ization. 


Fruit:—Resolve to save some souls. 








LESSON VIII 


THE BROTHERS OF THE CHRISTIAN 

SCHOOLS 

PART I 


INTRODUCTION 

1. When and where was St. De La Salle born? 

2. How is he a model for youth? 

3. What was his principal virtue as a priest? 

4. To what was his success as an educator due? 

5. Give one of his great changes in teaching. 

6. Show that his Institute was a success during 
his life. 

Last week, boys, I gave you a short sketch of 
the wonderful life and work of St. De La Salle. 
Today I wish to give you an account of the 
Institute which he founded. As pupils of the 
Brothers, it is only proper that you should know 
something of the history of their Congregation. 

EXPOSITION 

The Institute of the Brothers of the Chris¬ 
tian Schools is a religious Congregation devoted 
to the Christian education of youth, and espe¬ 
cially of poor children. “It is a society to safe¬ 
guard the child, by protecting him against 
himself’ (Thompson). It teaches him self- 
restraint and obedience to law. It was founded 
by St. De La Salle in 1680. Its origin is attrib¬ 
uted to the prayers of a pious association estab- 

139 



140 


VOCATION 


lished about the middle of the 17th century, for 
the purpose of obtaining from heaven Christian 
teachers for the children of the poor. 

The object of this Institute, says St. De La 
Salle, in his rule, is the Christian education of 
youth. For this purpose the Brothers teach 
school, in order that, having the children under 
their care during the day, they may teach them 
to live well. They instruct them in the principles 
of our holy religion and the Christian maxims. 
They also give them a suitable secular education. 

The necessity of this Institute is very great. 
Many parents cannot instruct or educate their 
children. They are generally too busy with their 
work during the day, and in the evening, even 
when they have time, many are indifferent or 
wanting in the necessary knowledge. As a con¬ 
sequence the children are left to themselves, or 
sent to a secular school from which all religious 
truth is excluded. We can easily imagine the 
result. These children grow up ignorant of God 
and their last end. They acquire bad habits 
which it is almost impossible to correct in after 
life. It is thus that the great evils of society 
originate and many souls are lost. St. De La 
Salle foresaw that the only preventative of these 
disorders was the Christian education of youth. 

This is as true today, boys, as it was in St. 
De La Salle’s day. There is no education with¬ 
out God. Our own public school system gives 
ample proof. With all the advantages that money 
can procure, it is still wanting in the training of 


BROTHERS OE THE CHRISTIAN SCHOOLS 141 

character. All thinking men admit the fact; but 
fail to agree on the remedy. Hence a Catholic 
who says that the public schools, or non-religious 
colleges, are good enough for his children, utters 
an excuse for ignorance and want of faith. 

Inspired by God, the holy Founder understood 
from the beginning that, in order to perpetuate 
his society, it was necessary to bind its members 
together by the obligations of the religious life. 
For this purpose, in 1684, having previously dis¬ 
posed of his riches, he and twelve of his princi¬ 
pal Brothers made the vows of stability and obe¬ 
dience. It was only then that the Congregation 
was definitely founded. 

As the society gradually grew into a fixed re¬ 
ligious body, the vows were increased to five. 
Besides the ordinary vows of poverty, chastity, 
and obedience, the Brothers also make the vow 
of stability and the vow of teaching gratuitously. 
By the vow of stability they promise to remain 
in the Institute for the time mentioned in the 
vow. By the vow of teaching gratuitously they 
promise to teach the children of the poor without 
remuneration. 

St. De La Salle labored as a Brother for forty 
years. Notwithstanding his reluctance and fre¬ 
quent attempts to resign, the Brothers insisted 
on him holding the office of Superior till a few 
years before his death. Fie established many 
schools in which Brothers formed according to 
his methods, gave many thousand children a 
thorough Christian education. When he died he 
left twenty-seven houses and nearly three hun- 


142 


VOCATION 


drecl Brothers imbued with the spirit of their 
holy Founder and filled with zeal for the salva¬ 
tion of souls. 

MEMORY QUESTIONS 

1. Why is the society of the Brothers a re¬ 
ligious congregation ? 

2. To whom is its origin attributed? 

3. How do the Brothers attain their object? 

4. What two kinds of instruction do they give 
their pupils? 

5. Why is the work of the Brothers so neces¬ 
sary? 

6. How do the great evils of society originate ? 

7. What was St. De La Salle’s preventative of 
these disorders? 

8. When was the Institute of the Brothers 
definitely founded? 

9. How was its perpetuity secured? 

10. How long did St. De La Salle labor as 
a member? 

11. What progress had the society made at 
his death ? 

REFLECTION 

In the Gospel it is related that on one occa¬ 
sion when a number of little children were crowd¬ 
ing about Our Lord, and the Apostles were driv¬ 
ing them away, Our Saviour rebuked the Apostles 
and said: “Suffer the little children to come unto 
Me, and forbid them not; for of such is the 
kingdom of heaven” (Mark, x, 14). There, boys, 
you have the secret of the success of the Broth' 


BROTHERS OF THE CHRISTIAN SCHOOES I43 

ers’ work. If you ask why so many young men 
have joined our society from St. De La Salle’s 
time to the present, you have the answer in that 
one sentence, “Suffer the little children to come 
unto Me.” These young men loved Our Lord, 
and they saw that the best way to express that 
love is to cause the little ones also to love Him. 
Well, boys, in your serious moments, during your 
fervent prayers and especially after Holy Com¬ 
munion, ask Our Lord what is the best way 
to show your love for Him. Say with St. Paul: 
“Lord, what wilt Thou have me to do?” (Acts, 
ix, 6). 

EXPOSITION 

The organization of the Brothers’ society is 
very simple. It is governed by a Superior- 
General elected for life. He has twelve Assistants 
to aid him in the administration of details. The 
Institute is divided into a number of districts 
each comprising a certain number of houses or 
schools. Each of these districts is under the 
direction of a Brother Visitor, subject to the 
orders of the Superior-General. At the head of 
each house is a Brother Director, assisted by 
a Sub-Director, both under the control of the 
Brother Visitor. In each district there are houses 
of formation, called the Junior Novitiate, the 
Senior Novitiate, and the Scholasticate. In the 
United States such Novitiates are located at 
Pocantico Hills, N. Y., Ammendale, Md., Glen¬ 
coe, Mo., Martinez, Cal., and Las Vegas, N. M. 

To become a brother, a boy or young man 
must go through some years of formation. In 


144 


VOCATION 


the first place, to be accepted, he must be phys¬ 
ically, mentally, and morally fit. He must have 
no bodily infirmity or disease; he must be fairly 
talented; and his moral and religious character 
must be above reproach. The Brothers some¬ 
times receive young men who wish to become 
religious, but who are not qualified to teach. 
Such members are trained to take charge of the 
temporal affairs of the houses. ‘‘They are em¬ 
ployed at the temporal work for which they are 
best adapted; and they lead a life of prayer, 
humility and obedience.” 

On entering each one presents his baptismal 
and confirmation certificate, a letter of recom¬ 
mendation from his Pastor, a letter from the 
Bishop of the diocese, and another from the 
Bishop of each diocese in which he has lived more 
than a year after attaining his fourteenth year. 
When under seventeen years of age the candi¬ 
date is placed in the Junior Novitiate. With a 
view to his future vocation, he is thoroughly in¬ 
structed in the elementary branches of science and 
the principles of religion. When he has reached 
the required age of seventeen, if sufficiently in¬ 
structed and otherwise worthy, he is advanced to 
the Senior Novitiate, where, in due time, he re¬ 
ceives the religious habit. During the following 
year he is instructed in the principles of the re¬ 
ligious life and the rules of the Institute. His 
sole endeavor at this time is to get rid of the spirit 
of the world and to acquire the spirit of faith, 
which is the great spirit of the Brothers. Ac¬ 
cording to their rule, “they are not to look upon 


BROTHERS OF THE CHRISTIAN SCHOOLS I45 

anything but with the eyes of faith, not to do 
anything but in view of God, and to attribute all 
to God.” 

From the Senior Novitiate, the novice passes 
into the Scholasticate, or Normal Training School. 
Here he receives the instruction necessary for a 
teacher. He studies the principles of pedagogy, 
the methods of the Brothers, and the art of im¬ 
parting both scientific and religious truth. Thus 
carefully trained, the young Brother takes charge 
of a class and begins his life-work under the 
direction of an experienced Inspector. 

At the end of his novitiate this young soldier 
of Christ, in order to secure his vocation against 
inconstancy, consecrates himself to God by the 
holy vows of religion. These vows are at first 
only temporary, but renewable. When the sub¬ 
ject has attained the age required by the laws of 
the Church and the rules of the Institute, he 
makes perpetual vows. He is then a Brother in 
the full sense of the word, and that for life. 

MEMORY QUESTIONS 

1. How is the Brothers’ society governed? 

2. How is it divided? 

3. What is the head of each house called? 

4. What houses of formation does each dis¬ 
trict possess? 

5. Where are those of the Baltimore district 
located? Those of the New York district? 

6. What qualifications must a young man have 
to enter the Institute? 


146 


VOCATION 


7. What mental ability is required? 

8. What papers must he present? 

9. How long does a young man remain in the 
Junior Novitiate? 

10. How long in the Senior Novitiate? 

11. How is the novice occupied in the Senior 
Novitiate? 

12. What instruction does he receive in the 
Normal School? 

13. When is he allowed to make vows? 

14. What kind of vows does he make first? 

15. When does he make perpetual vows? 

REFLECTION 

As you have just heard, boys, it takes some 
time to make a brother. But it is the same in 
all the professions. You cannot make a doctor 
or a lawyer over night. But that need not trouble 
a young man wishing to become a brother. God 
regards the intention more than the deed. The 
good novice is always happy in his preliminary 
work and preparation for the final act by which 
he consecrates himself to God forever. 

MEMORY GEMS 

1. “The little ones have asked for bread , and 
there was none to break it unto them” (Lam., 
iv, 4). 

2. A Catholic who says that the public schools, 
or non-religious colleges, are good enough for his 
children, utters an excuse for ignorance and 
zvant of faith. 


THE BROTHERS OF THE CHRISTIAN 

SCHOOLS 

PART II 


EXPOSITION 

The Institute of the Brothers has existed for 
about two hundred and forty years. Since their 
foundation, many other teaching orders have 
been established, both of Brothers and Sisters. 
But, as St. De La Salle’s biographers remark, 
his Society was their model. Although St. De 
La Salle’s Brothers are frequently called Chris¬ 
tian Brothers, their proper name is Brothers of 
the Christian Schools, and they are the only Re¬ 
ligious Congregation approved by the Church 
under that title. 

They received the Bull of approbation from 
Pope Benedict XIII, January 26, 1725. France 
authorized them to open schools by letters patent 
under Louis XV and Louis XVI. These two ap¬ 
provals greatly favored the extension of the 
Brothers’ schools. As a consequence, their 
growth was so rapid that, at the beginning of the 
French Revolution, there were one hundred and 
twenty-three houses, nine hundred and twenty 
Brothers and thirty-six thousand pupils. 

For many years the Institute thus prospered, 
not only in France, but in many other countries of 
Europe. Nevertheless, like all great works, it was 

147 



148 


VOCATION 


destined to excite the envy and the hatred of 
many. The Calvinists hated the Brothers be- 
cause they did much good for the Church. And, 
strange to say, the philosophers of France asked 
the king to banish the Brothers because they edu¬ 
cated the people, especially the poor. In spite of 
opposition, however, the Christian Schools con¬ 
tinued to thrive and multiply extensively until 
the Revolution. 

During the Revolution the Brothers were dis¬ 
persed because they refused to take the civil 
oath. Some of them were sent to the scaffold, 
and others to the prison ships. The Superior- 
General, Brother Agathon, was put in prison. 
However the Brothers managed to keep open two 
houses in Italy, one in Rome and the other in 
Orvieto. After the Revolution the Brothers were 
re-established by Napoleon the First. From that 
time to the expulsion of all religious from France 
in 1901, the Institute had increased to twelve 
hundred houses, 16,000 members, and 400,000 
pupils, spread over the whole world. In the 
United States alone, although introduced only 
about seventy years ago, there are today about 
twelve hundred Brothers teaching thirty-five 
thousand pupils. 

The Franco-Prussian War, 1870, afforded an¬ 
other test of the Brothers’ heroism and patriot¬ 
ism. They turned their schools into hospitals 
and they themselves acted as nurses, some of 
them even sacrificing their life in the work or 
on the battle-field. 


BROTHERS OF THE CHRISTIAN SCHOOLS I49 

One would imagine that the French Govern¬ 
ment would show some gratitude to an Institute 
that had done so much for the country. But 
neither the devil nor his satellites reason that 
way. In October, 1886, these French infidels 
passed a law evicting the Brothers from all offi¬ 
cial teaching. That was only the beginning of 
the persecution. In 1901 the Brothers were 
obliged to close nearly all their schools and, with 
the other religious orders, to leave France. Noth¬ 
ing daunted by this base ingratitude, they opened 
schools in many other countries. Some of them 
came to the United States and Canada. Many of 
the younger members, unable to leave France, 
were secularized, living in hopes of better days. 
In the late war (1918) there were 2,000 Brothers 
fighting the battles of France; and about 240 
were killed or wounded. This, boys, is an out¬ 
line of the work of the Brothers down to the 
present time. 

MEMORY QUESTIONS 

1. How old is the Institute of the Brothers? 

2. What relation has it had with other teach¬ 
ing orders ? 

3. What is the proper title of the Brothers? 

4. When and by what Pope were they made a 
religious Congregation ? 

5. Under what kings of France were they 
authorized to teach? 

6. Mention the principal enemies of the 
Brothers’ work before the Revolution. 


VOCATION 


150 


7. How did the Brothers fare during the 
Revolution ? 

8. Were they entirely suppressed? Explain. 

9. Who re-established the Institute? 

10. How did the Brothers show their heroism 
during the Franco-Prussian War? 

11. How has the French Government treated 
the Brothers since? 

REFLECTION 

Very likely, boys, you think it very strange 
that a society which does so much good should 
be so persecuted. But you must remember that 
the devil and the world are opposed to Jesus 
Christ and those who work for Him. Our 
Lord foretold that, as He was hated and perse¬ 
cuted, His disciples would suffer the same fate. 
This prophecy has been verified in the Apos¬ 
tles, the early martyrs, and the different religious 
orders ever since. Still the history of the 
Church tells us that while God permits these 
persecutions for the merit of His saints, He does 
not allow His enemies to go too far. In spite of 
their efforts, the Church and her religious orders 
always triumph. He has said: “Upon this rock 
I will build My Church and the gates of hell shall 
not prevail against it” (Matt., xvi, 18). 

Some years ago when Bismarck was persecut¬ 
ing the Catholic Church in Germany, one of our 
New York papers printed a caricature of him and 
the devil. Bismarck was represented as tugging 
at a long rope attached to the steeple of a Cath- 


BROTHERS OB THE CHRISTIAN SCHOOLS 151 

olic church. The devil, looking on, accosts him 
thus: “Say, friend, you are wasting time; Tve 
been at that job for over two thousand years, 
and I haven’t succeeded yet.” 

So persecution should not prevent any one 
from entering a religious order. He is truly 
a coward, who is unwilling to suffer for Christ. 
If a soldier cheerfully gives his life for his coun¬ 
try, how can a Christian refuse to sacrifice his 
for the love of his Savior? You know, boys, 
that life is short and full of miseries, even for 
the most prosperous. You also feel, as young as 
you are, that true happiness is not found here, 
but in the next life. Why then not work for 
this future happiness? Why hesitate to help 
others to do likewise? 

REVIEW 

1. What is the object of the Brothers’ society? 

2. Why is this work very important? 

3. How do the great evils of society originate? 

4. Why did St. De La Salle and his Brothers 
make their first vows? 

5. How many Brothers and schools were there 
at the death of St. De La Salle? 

6. How many Brothers are there in the 
United States? 

7. How many pupils have they under their 
care ? 

8. Name some of the officers of the society. 

9. Where are their houses of formation 
located in this country? 


152 


VOCATION 


10. What are the qualifications required of a 
young man wishing to become a Brother? 

11. When does he receive the habit? 

12. What is the great spirit of the Brothers’ 
Institute? 

13. How does that spirit affect their actions? 

14. When does a young Brother make his 
first vows? 

15. Name these vows. 

16. How does the Church regard the Brothers’ 
Society ? 

17. Why did the philosophers wish to banish 
the Brothers from France? 

18. How has the French government treated 
the Brothers since 1886? 

STORY 

Short account of Brother Philip’s Vocation, 
or that of Brother Brendan Amedy. 

FRUIT 

Love to spread religious truth. 

MEMORY GEMS 

1. “They that instruct many unto justice, 
shall shine as stars for all eternity” (Dan., xii, 3). 

2. St. Thomas says that it is more meritorious 
to impart light than to glitter; and that the occu¬ 
pation of teaching and of leading others to virtue 
is more estimable than martyrdom. 

3. i( Build the school and the Church zvill build 
itself” (Archbishop Hughes). 


The Brothers of the Christian Schools. 


BROTHERS OF THE CHRISTIAN SCHOOLS 153 


SYNOPSIS 


/ 

'Questions on last lesson. 


Introduction. 


A Religious Congrega- 
_ tion. 


Institution. 


'Great object. 


.Necessity. 


Organization. 

« 


'Government and divi¬ 
sions. 

^Novitiates and formation. 


Progress. 


During life of Founder. 

Down to the French 
Revolution. 

At the present time. 

v 


Persecution. 




By Calvinists and Phi¬ 
losophers. 

During the Revolution. 
Since the Revolution. 


Fruit:—Love to spread religious truth. 









LESSON IX 


THE COMMON OR MARRIED STATE 

(Reserved for High School and College) 

PART I 


INTRODUCTION 

1. What is the object of the Institute of the 
Brothers of the Christian Schools? 

2. How does the work of the Brothers greatly 
prevent the evils of society? 

3. What is wanting in our public school sys¬ 
tem? 

4. What two particular vows did St. De La 
Salle and his first Brothers make? 

5. How many Brothers did St. De La Salle 
leave when he died? 

6. What formation must young men go 
through in order to become Brothers? 

7. What is the spirit of faith? 

8. How can an ordinary Catholic practise the 
spirit of faith? 

9. Mention some of the persecutions which 
the Brothers’ Society has undergone. 

10. Is the prospect of persecution a good rea¬ 
son for not joining a religious order? Why not? 

In our course of catechism on vocation, boys, 
you have learned that there are four states of 
life, or kinds of vocation; viz., the secular priest- 

154 



the) common or married state 


155 


hood, the religious state, the state of virginity, 
and the married state. But we may divide men 
into two classes, according as they follow the 
married or the unmarried state of life. In the 
first class are found the great majority of man¬ 
kind. God asks of them only the common, 
ordinary Christian service of the faithful in the 
world. To the second class belong those who 
accept the invitation to a higher or privileged 
service. The latter assume greater obligations, 
but, on the other hand, enjoy very special ad¬ 
vantages. Both these conditions of life are open 
to all, and are approved by God. Each one is 
free to choose whichever state he wishes. St. 
Basil speaks as follows: “At the opening of 
his career every one is allowed to desire and em¬ 
brace the kind of life to which he aspires, pro¬ 
vided it be a licit kind of life. Every one is free 
to marry or lead a life of celibacy.” (Quoted by 
Berthier.) 

You have heard me praise the priesthood and 
the religious state very highly. I have told you 
that this higher service is the most pleasing to 
God, and calculated to draw down His choicest 
blessings upon those who render it. But you 
must not, on that account, conclude that I wished 
to belittle the common or married state; or that 
I would have you believe that the highest virtue 
or perfection cannot be attained therein. Sanc¬ 
tity may be attained in any state of life. And 
many of the greatest saints became such in the 
married state. Witness the patriarchs of the old 


VOCATION 


156 

law; St. Joseph, St. Joachim, St. Anne, St. 
Monica, St. Elizabeth, St. Louis, King of France, 
and many other saints in the new law. “It is, 
therefore, a mistake,” says Father Lelen, “to 
regard this common life as ignoble and un¬ 
worthy. They strangely err, who, to exalt the 
religious state, take delight in humbling the 
heights of the home. Blessed are the fathers and 
mothers around whom you see a living crown of 
children. Family life is a holy life, and our 
parents deserve our utmost respect” (“Towards 
the Sanctuary”). 

EXPOSITION 

It is very likely, boys, that some of you have 
assisted at the celebration of a wedding. You 
will recall that it was an event of great joy, not 
only for the married couple, but also for the 
invited guests. And so it is always, when wed¬ 
dings are celebrated according to the laws of 
the Church. God is well pleased with such cele¬ 
brations. Our Lord Himself was pleased to 
assist at the Wedding in Cana, to sanction such 
events and to raise matrimony to the dignity of 
a sacrament. St. Paul calls it a great sacrament. 
“This is a great sacrament, but I speak in Christ 
and in the Church” (Ephes., v, 31, 32). There¬ 
fore, like all the other sacraments, it must be 
received with the proper dispositions. 

In the Catechism matrimony is defined as a 
sacrament instituted by Our Lord Jesus Christ to 
sanctify the lawful union of man and woman, 


the common or married state 157 

and to give them the graces necessary for their 
state. God instituted marriage in the garden of 
Eden when He created Eve and gave her to 
Adam as a companion; and, as stated above, Our 
Lord raised it to the dignity of a sacrament at 
the wedding in Cana. 

The matter of this sacrament is the mutual con¬ 
sent of the couple to give themselves to each 
other, and the form is the mutual consent to take 
each other. This consent must be true, ex¬ 
pressed by outward signs, refer to the present 
time, and be voluntary. While the parents’ con¬ 
sent is not necessary for the validity of the mar¬ 
riage, it would be unlawful for minors to marry 
without it, unless their refusal were unjust. 

Matrimony has two attributes; viz., unity and 
perpetuity. Unity means one man and one woman; 
and perpetuity that the bond of marriage can 
be broken only by death. The Church never 
grants a divorce, nor does she recognize those 
granted by the civil authority. ‘'What therefore 
God has joined together,” says Our Lord in the 
Gospel, “let no man put asunder” (Matt., xix, 
6 ). For lawful reasons, such as serious injury 
to body or soul, or adultery, the Church may 
grant a separation; but neither the husband nor 
the wife can marry again till the death of the 
other. 

Mixed marriages or marriages of Catholics 
with heretics, are also forbidden. The Pope 
alone for weighty reasons, can grant a dispensa¬ 
tion for such marriages. 


158 


VOCATION 


At times the Church is criticized for her laws 
regarding marriage. But the experience of ages 
proves her wisdom in establishing these laws. 
They are, as it were, the great bulwark protect¬ 
ing society from the ignorance and the passions 
of men. Divorce alone, if unchecked, would be 
sufficient to destroy civilization and lead men 
back to barbarism. Hence the Church is abso¬ 
lutely opposed to it, and her Popes are ever 
ready to suffer death sooner than grant a di¬ 
vorce. The history of England gives a striking 
example in the person of King Henry VIII. 
When the Pope refused him a divorce, the king 
started schism in England, proclaiming himself 
the head of the church in that country. He 
carried on a violent persecution against the clergy 
and all who would not recognize his claim, drove 
the religious from their monasteries, confiscated 
their property, and did all in his power to de¬ 
stroy the authority of Rome in England. Not¬ 
withstanding these terrible evils, the Pope, while 
deploring them, would never accede to the king’s 
wishes. 

Mixed marriages are forbidden because of the 
danger to the faith of the Catholic party. When 
such marriages are permitted by dispensation, the 
Church requires a mutual agreement that the 
children shall be brought up in the Catholic re¬ 
ligion. She also insists that the Catholic party 
be absolutely free to practise his or her religion; 
and further, that the Catholic labor for the con¬ 
version of the non-Catholic. But this agreement 


the: common or married state 159 

is seldom kept; and, as a consequence, the chil¬ 
dren are generally lost to the Church. It is the 
experience of our missionaries that 60 per cent 
of the children of mixed marriages are lost to 
the faith. 

Yes, boys; one of the greatest evils against 
which the Church has to contend today is mixed 
marriages. No wonder our bishops and priests 
are so strongly opposed to them. They know the 
sad consequences of these marriages, the loss of 
faith, divorce, and the many other results that 
are so detrimental to the salvation of souls. It 
is said that the late Cardinal Farley of New 
York, would never assist at a mixed marriage, 
no matter what social standing the couple might 
have. It was thus he emphasized his disapproval. 

Catholic parents, especially some of the 
wealthier class, are greatly responsible for mixed 
marriages. Actuated by worldly views and am¬ 
bitious for worldly prestige, they expose their 
sons and daughters to the greatest danger in this 
respect. They patronize Protestant and non- 
Catholic schools and colleges. They allow their 
children to take part in the frivolties of the so- 
called elite of society. It matters little what 
temptations and spiritual dangers these innocent 
souls may encounter, as long as they make a 
name for themselves and their families. It is 
not surprising, therefore, that such flagrant dis¬ 
obedience to the laws of the Church is frequently 
punished by scandal and disgrace. 


i6o 


VOCATION 


MEMORY QUESTIONS 

1. What does St. Paul call matrimony? 

2. How did Our Lord sanction the celebration 
of marriage? 

3. Is it possible to attain perfection in the 
married state? How so? 

4. Give an example from the lives of the 
saints. 

5. Define the sacrament of Matrimony. 

6. When was it instituted? 

7. What is the difiference between the matter 
and the form of this sacrament? 

8. What is meant by the unity of matrimony ? 

9. What is meant by the perpetuity of matri¬ 
mony? 

10. Why does the Church forbid divorce? 

11. Can those who are lawfully separated, 
marry again? 

12. Why are mixed marriages forbidden? 

13. How do some Catholic parents encourage 
mixed marriages? 

14. By what two great evils are Catholic fam¬ 
ilies often punished for encouraging mixed mar¬ 
riages ? 

REFLECTION 

From the bottom of my heart, boys, I hope 
and pray that none of you may ever experience 
the misfortune of a mixed marriage. Yes; with 
a few exceptions, it is a misfortune, and a great 


the: common or marrie:d state: 161 

misfortune, no matter what temporal advantages 
it may afford. Don’t be persuaded by what 
others have done; or by the apparent happiness 
of others. Listen to the bishops and priests of 
the Church. They do not exaggerate; nor do 
they wish to frighten you. All they tell you 
on this subject is sound Catholic doctrine and 
the experience of ages. I have already told you 
that no one can compel you to enter the mar¬ 
ried state. Neither can any one oblige you to 
marry a particular person. In this matter, as 
in deciding on any vocation, you are entirely 
free. Even your parents can not interfere; and 
if they should, you are not bound to obey. Above 
all, if unwisely, they should wish you to enter 
a mixed marriage, you are bound in conscience 
to disobey. You may tell them with St. Paul: 
‘‘We ought to obey God rather than men” (Acts, 
v, 29). But the great means to prevent you from 
being led astray is to avoid the occasions, espe¬ 
cially dangerous companions and associations. 

EXPOSITION 

Besides forbidding divorce and mixed mar¬ 
riages, the Church has also established certain 
impediments or obstacles to a lawful marriage. 
These impediments are of two kinds: diriment, 
which render the marriage null; and prohibitory, 
which make it unlawful. Diriment impediments 
can be established only by the Pope; but bishops 
may establish certain prohibitory impediments. 


VOCATION 


162 

The principal diriment impediments are: (1) 
Lack of age, intelligence, or liberty; (2) An ex¬ 
isting marriage, holy orders or a solemn vow of 
chastity; (3) Natural, legal or spiritual relation¬ 
ship; (4) Affinity; (5) Difference of religion; 
that is, between a baptized person and one who 
is not baptized. If one of the parties be a Catholic 
and the other a schismatic or a heretic, the mar¬ 
riage is only unlawful; and (6) Secrecy. 

Natural relationship exists between parent and 
child, or brother and sister. In the first case, the 
impediment extends to all degrees; but, in the 
second, only to the third inclusive. 

Legal relationship is that which is established 
by adoption; that is, the legal act by which a 
person who is not a son or daughter by nature, 
is nevertheless taken and treated as such. 

The degrees of legal relationship are: (1) Be¬ 
tween the person who adopts and the one who 
is adopted, or the children of the latter; (2) Be¬ 
tween the person adopted and the children of the 
adopter; (3) Between either party and the wife, 
or husband of the other. 

Spiritual relationship exists (1) between the 
sponsor and the person who receives baptism; 
(2) between the person who baptizes and the one 
baptized. 

Affinity is the relationship which husband and 
wife each contract with the relatives of the other. 

The prohibitory impediments are: (1) the pro¬ 
hibition of the Church; (2) the forbidden times; 
from the first Sunday of Advent to Christmas 


the common or married state 163 

Day inclusive, and from Ash Wednesday to 
Easter Sunday inclusive; (3) the unbroken en¬ 
gagement of one of the contracting parties to a 
third person; (4) a simple vow of chastity, or a 
vow to enter religion, or to take holy orders. 

Matrimony may be contracted at any time of 
the year; but the solemn blessing of the nuptials 
cannot be given during the forbidden times. 

There is a general prohibition of the Church 
to contract marriage: (1) with a heretic; (2) 
without having the banns published; and (3) for 
minors, without the consent of their parents. 

Since Pentecost, 1918, the marriage legislation 
includes the following points: (1) No marriage 
is valid unless it be performed by a priest duly 
authorized, and before at least two witnesses; 
(2) a marriage of two Catholics, or between a 
Catholic and a baptized non-Catholic, by a civil 
magistrate, an alderman, notary public, or Prot¬ 
estant minister, is henceforth null and void; (3) 
no marriage is licit or lawful unless performed 
by the pastor of the bride, unless a just cause 
excuse, or by a priest delegated by him, or by the 
bishop of the diocese; (4) nor without correct 
information as to date and place of baptism. 

MEMORY QUESTIONS 

1. What is an impediment to marriage? 

2. Mention two diriment impediments; two 
prohibitory. 

3. Between whom does natural relationship 
exist ? 


164 


vocation 


4. What is the difference between legal and 
spiritual relationship ? 

5. When may matrimony be contracted? 

6. Is the consent of parents necessary for 
marriage ? Explain. 

7. May two Catholics, or a Catholic and a 
non-Catholic be married by a civil magistrate or a 
Protestant minister? Explain. 

8. What is the difference between a marriage 
that is unlawful, and one that is null and void? 

9. Who must be present at a valid marriage? 

10. Define affinity. 

MEMORY GEMS 

1. “Happy marriages are made in heaven.” 

2. “House and riches are given by parents: but 
a prudent wife is properly from the Lord” (Pv., 
x ix, 14). 

3. “Be it ever so humble, there is no place like 
home.” 

4. “What therefore God has joined together,” 
says Our Lord in the Gospel, “let no man put 
asunder” (Matt., xix, 6). 


THE COMMON OR MARRIED STATE 


PART II 


EXPOSITION 

The Church has not only the power to estab¬ 
lish impediments to marriage, she also has the 
power to dispense from them, except those of 
the natural and the divine law, like the bond of 
a previous marriage, violence, etc. 

The Pope can dispense from all ecclesiastical 
impediments, whether annulling or prohibitory. 

Bishops can dispense from certain annulling 
impediments in their own diocese, and from pro¬ 
hibitory impediments, except those which arise 
from a vow of perpetual chastity, a vow to enter 
religion, and from difference of religion between 
a Catholic and a heretic. When the Church 
grants a dispensation, it is customary to require 
an alms from those who can afford it. 

If an impediment be discovered only after mar¬ 
riage, the couple must live in continency until 
they obtain a dispensation. 

When the faithful hear the banns of a mar¬ 
riage announced, if they know of any impedi¬ 
ment they are bound to make it known to the 
proper authority. 

The civil power can neither establish nor dis¬ 
pense from impediments regarding the faithful. 
Its power is limited to those effects of marriage 
which are not concerned with faith or morals; as, 



VOCATION 


166 

the settlement of property, the succession of chil¬ 
dren, etc. 

The ministers of this sacrament are the con¬ 
tracting parties; but the priest is the indispen¬ 
sable witness and gives the nuptial blessing. 

Marriage is free to all who have no impedi¬ 
ment ; but no one is obliged to marry, or to marry 
any particular person. 

In the catechism we are told that marriages 
often prove unhappy; because persons enter that 
holy state from unworthy motives or with guilty 
consciences. Matrimony, being a sacrament of 
the living, must be received in the state of grace. 
The ends in view should be those which God had 
in instituting it; viz., to give children to the 
earth, and elect to heaven; to make the joys and 
trials of married life a means of sanctification; 
and to procure for man and wife a sweet com¬ 
panionship and mutual assistance. 

In performing the ceremony the priest re¬ 
minds the couple of their obligations, questions 
them as to their mutual consent, bids them join 
their right hands, and says: “I join you together 
in marriage, in the name of the Father, and of 
the Son, and of the Holy Ghost. Amen/’ He 
then sprinkles them’with holy water, blesses the 
wedding ring, and says a prayer that they may 
be faithful to each other. At the nuptial mass, 
which follows the ceremony, the priest pro¬ 
nounces the nuptial blessing after the Pater 
Noster, and again at the end of the Mass, while 
the couple are kneeling before the altar. 


the: common or marrie:d state: 167 

MEMORY QUESTIONS 

1. Can the Church dispense from all impedi¬ 
ments to marriage? Why? 

2. From what impediments can the Pope dis¬ 
pense ? 

3. From what impediments can bishops dis¬ 
pense ? 

4. Mention two prohibitory impediments from 
which bishops cannot dispense. 

5. Who has power to grant a separation? 

6. Are the faithful bound to make known im¬ 
pediments ? 

7. Can the civil power establish or dispense 
from impediments regarding the faithful? 

8. What civil power regarding marriage does 
the Church recognize? 

9. Who are the ministers of the sacrament of 
matrimony ? 

10. What is the office of the priest in the ad¬ 
ministration of matrimony? 

11. Is it necessary to be in the state of grace 
to receive matrimony ? Why ? 

12. For what ends did God institute this sacra¬ 
ment ? 

13. What is a nuptial mass? 

14. When is the nuptial blessing given? 

EXPOSITION 

Before entering the holy state of marriage 
young people should give due consideration to 
its obligations. Besides purity of intention, and 


VOCATION 


168 

prudence in selection, they must examine if they 
are able and ready to perform the duties required. 

A true husband exercises his authority as com¬ 
ing from God Himself. He therefore treats his 
wife with gentleness and respect, and lovingly 
supplies all her legitimate needs. By his labor 
and skill he provides for the proper support of 
the family. 

The wife ought to be submissive to her hus¬ 
band, modest, devoted, and industrious in the 
discharge of her domestic duties. 

The children are to be brought up in the fear 
and love of God. They must receive a Chris¬ 
tian education. Parents are responsible to God 
for the spiritual as well as the temporal welfare 
of their children. 

Every Catholic family should take for its model 
the Holy Family at Nazareth. There God reigned 
supreme. The Holy Child Jesus was ever pres¬ 
ent. In the truly Catholic home there is always 
a distinctive, religious atmosphere. In the actions 
and the conversation of the parents, in the de¬ 
portment of the children, even in the furnish¬ 
ing and the decoration of the house, there is a 
Catholic tone that cannot be mistaken. Morning 
and evening prayer, grace at meals, the recitation 
of the rosary in common, regular attendance at 
the services of the Church, and the reception of 
the sacraments—these are the practices that draw 
down the blessing of God on the Catholic home. 
To these families are unknown the countless 
troubles and misfortunes that are found in those 


THE COMMON OR MARRIED STATE 169 

where God is not recognized. And it is to the 
children of such homes that God extends His 
special invitations to the higher life. It is from 
them that come forth our zealous brothers and 
sisters, our holy priests, and, in general, all our 
self-sacrificing religious. Instead of opposing 
the vocation of their children to the higher life, 
these parents are only too happy to give their 
consent and encouragement, and are grateful for 
the honor done them. 

But these happy results of a Catholic marriage 
are not attained without labor and mutual sacri¬ 
fice. The obligations are to be met. Sickness 
and poverty are always possibilities. There are 
days of trial and sorrow, as well as days of joy; 
days when Christian resignation and Christian 
fortitude are the only props in life. Then will 
appear the faithful, Christian husband and the 
loving, devoted wife—a couple who entered mat¬ 
rimony not through worldly motives, but to 
please God and secure their own and their chil¬ 
dren’s salvation. 

MEMORY QUESTIONS 

1. What must especially be thought of before 
entering the married life? 

2. What is meant by purity of intention in 
marriage ? 

3. What is meant by prudence in selection? 

4. What are the duties of a husband towards 
his wife? 

5. How should a wife act towards her hus¬ 
band ? 


170 


VOCATION 


6. How should parents bring up their chil¬ 
dren ? 

7. How should a Catholic family resemble the 
Holy Family at Nazareth ? 

8. Mention some of the religious practices of 
a good Catholic family. 

9. What special blessing does God often be¬ 
stow on good Catholic families ? 

10. Is the life of married Catholics always free 
from trouble? 

11. What particular virtues must they practise 
in their trials and difficulties? 

REFLECTION 

I know, boys, that you are all familiar with 
the phrase, “Home, Sweet Home”; and those 
touching lines, “Be it ever so humble, there is 
no place like home.” But you are too young to 
fully appreciate the meaning of those angelic 
thoughts. You have taken them for granted, 
and have innocently enjoyed the happiness that 
they express. Your parents, however, do know 
the why and the wherefore of this happiness. 
They will tell you that it consists in a thousand 
and one little things, in the daily practice of 
those homely virtues which God has planted 
in the hearts of those who love Him and try 
to please Him. Over the door of every truly 
Catholic home, might be inscribed the motto: 
“All for God, and nothing for self.” It is the 
ambition of every member of such a family to 
make the others happy, even when the effort 
requires a sacrifice of ease and comfort. 


the; common or married state 171 

It is said that “Happy Marriages are made in 
heaven'’; that is, in accordance with God’s holy 
will. But they also grace the earth with the most 
beautiful flowers of virtue in the garden of the 
Church. Such, my dear boys, should be the be¬ 
ginning and the end of every Catholic marriage. 

REVIEW 

1. Define Matrimony. 

2. What is meant by the laws of the Church 
regarding Matrimony? Mention three of these 
laws. 

3. Why are mixed marriages forbidden? 

4. On what condition does the Church grant 
a dispensation for a mixed marriage? 

5. Mention some of the causes of mixed 
marriages. 

6. What is legal relationship? 

7. Are the faithful bound to reveal impedi¬ 
ments to marriage? 

8. When is the nuptial blessing given? 

9. How are the children of Catholic parents 
to be educated? 

10. How does God favor good Catholic fami¬ 
lies in regard to vocations? 

STORY 

Prudence of Eliezer in choosing a wife for 
Isaac; or, Angel Raphael’s advice to young 
Tobias. (Adapted.)—See Memory Gems, page 
164. 

FRUIT 

If marriage be your vocation, ask advice, use 
prayer and the sacraments as a preparation, and 
obey the laws of the Church. 


The Common or Married State. 


172 


vocation 


SYNOPSIS 


Introduction. 


Matrimony. 


r Questions on last lesson. 


■< 


Observance of the Com¬ 
mandments. 


General Difference from 
Higher Service. 


f Definition. 


Attributes. 


Administration. 


Laws of the 
Church. 

« 


Impediments. 

Mixed Marriages. 

Late Decrees. 

Common to Both Parties. 


Obligations. 


Those of the Husband. 
Those of the Wife. 


Happy Home. 


Homely Virtues. 

Religious Practices. 

Mutual Support in Ad¬ 
versity. 


Fruit:—To secure a happy marriage, ask ad¬ 
vice, use prayer and the sacraments, 
and obey the laws of the Church. 












LESSON X 


THE LAY APOSTLESHIP 

(Reserved for High School and College) 

PART I 


INTRODUCTION 

1. What is the difference between the com¬ 
mon and the higher state of life? 

2. When was Matrimony made a sacrament? 

3. Why are mixed marriages forbidden by the 
Church ? 

4. Mention some of the practices of a good 
Catholic family. 

5. How should a husband exercise his au¬ 
thority? 

In order to establish His Church, Our Lord 
was pleased to choose twelve Apostles, whom He 
instructed and to whom He gave extraordinary 
powers. To St. Peter He said: “Thou art Peter, 
and upon this rock I will build My Church, and 
the gates of hell shall not prevail against it” 
(Matt., xvi, 18, 19). His prophecy was soon 
fulfilled. These twelve poor fishermen with St. 
Peter as their chief, in a very ’short time, in spite 
of all opposition and persecution, firmly laid the 
foundation of the great Catholic Church. 

The Apostles were men of zeal. Their hearts 
were on fire with the love of God. They labored 
much, and they suffered much, in order to bring 
men to the knowledge and love of Our Lord 

173 



174 


VOCATION 


Jesus Christ. By their teaching and example they 
imbued their successors with a like zeal for the 
salvation of souls. Even the First Christians, 
after they had come to the knowledge of the 
truth, became other apostles in their efforts to 
spread the Gospel. And coming down the ages, 
we find the faithful, in gratitude for the gift of 
faith, ever ready to help others thereto. Thus 
was instituted what we call the lay apostleship. 

EXPOSITION 

In the great mission of the Catholic Church 
there is work for all its members. The lowliest 
layman, as well as the most exalted clergyman, 
has his share to contribute to the grand work 
of the salvation of souls. None of us, dear boys, 
can go to heaven alone. We must bring others 
with us. 

In the Gospel of St. Matthew, Chapter xxv, 
is related the parable of the talents. 

A man going on a long journey, called his 
servants and gave them some pieces of money, 
called talents. To one he gave five talents, to an¬ 
other two, and to another one, to every one ac¬ 
cording to his ability. And after a long time this 
man returned and reckoned with his servants. 

He that had received five talents, had gained 
other five, and he that had received two, had 
gained other two. But he that had received one 
talent, had gained nothing. He had only the 
original talent to return to his lord. The lord 
praised the first two servants, saying to each of 


the: lay APOSTLKSHIP 


175 


them: “Well done, good and faithful servant, 
because thou hast been faithful over a few things, 
I will place thee over many things; enter thou 
into the joy of thy Lord.” 

To the servant who had received one talent, 
but who had made no gain, the lord addressed 
severe reproaches. He called him a wicked and 
slothful servant, and ordered that the one talent 
be taken from him and given to him who had 
ten. He further banished the unprofitable ser¬ 
vant into exterior darkness (hell) where there 
was weeping and gnashing of teeth. 

In this parable we see that those servants who 
had some profit to show on the return of their 
master, were praised and rewarded; and that the 
one who had nothing but the one talent to return 
to his master, was condemned and punished. 

Our dear Lord has given us the priceless talent 
of faith, and He expects us to utilize it to the 
greatest possible advantage for ourselves and 
others. It is well, therefore, for Catholic lay¬ 
men to understand this truth, and to prepare for 
the day of reckoning. 

When you hear, boys, that all Catholics are 
bound to labor for the salvation of souls, you 
may inquire how busy laymen can do so? Well, 
to answer that question is the purpose of this 
catechism on the lay apostleship. There are 
many, very many means by which the faithful 
individually and collectively may save souls. 

The first, and an infallible means, is prayer. 
You have noticed that whenever we are asked 


176 


VOCATION 


to pray for the intentions of the Pope, one of 
these intentions is nearly always the conversion 
of sinners and those outside the Church. From 
this we may learn what great confidence the 
Holy Father places in prayer. Prayer, then, is 
an easy and a sure means for all Catholics to do 
their part in saving souls. It is a means that may 
be employed at any time and in any approved 
form. An Our Father and a Hail Mary, three 
Hail Marys, the Memorare, the Litany of the 
Most Blessed Virgin, one or more decades of the 
Rosary, and other prayers found in Catholic 
prayer-books, may be used for that purpose. 
Whether your intention be the conversion of an 
individual, or sinners and heretics in general, a 
most fruitful means is to add your intention 
to those of the League of the Sacred Heart. 
But the greatest of all prayers is the Holy Sacri¬ 
fice of the Mass. It is also the most efficacious 
prayer for the conversion of sinners. Conse¬ 
quently, all Catholics should make that one of 
their intentions in hearing Holy Mass. 

When we pray for others, we must be as much 
in earnest as when we pray for ourselves. Our 
prayers ought always to be fervent, hopeful, and 
persevering. Many pray without attention and 
in fits and starts. We cannot expect such prayers 
to be effective. “You ask and you receive not,” 
says St. James, “because you ask amiss” (Jas., 
iv, 3). As a model of earnestness and per¬ 
severance in prayer, we may recall the prayer of 
the blind man mentioned in the Gospel (Luke, 


the eay aposteeship 177 

xv iii> 35 ~ 43 )> or that of St. Monica, who prayed 
twenty years for the conversion of her son, 
Augustine. 

Besides praying for the conversion of others, 
you should pray for the success of those mis¬ 
sionaries, Priests, Brothers, and Sisters, who 
devote their lives to the conversion of heathen 
nations. In “The Annals of the Propagation of 
the Faith” you will find an account of the suffer¬ 
ings and the heroism of those holy men and 
women who give all they have, and do all they 
can, that they may gain souls to Christ. 

In this connection we should pray for the 
priesthood and the religious orders that their 
members may greatly increase. In the Gospel 
Our Lord tells us to pray the Lord of the 
harvest to send laborers into His harvest. 

The most practical way to assist in this great 
work is to join the Society of the Propagation 
of the Faith. This society was founded by Miss 
Pauline Jaricot in Lyons, France, in 1822. Her 
purpose was to relieve the distress of foreign 
missionaries. The members were to contribute 
one cent a week for the support of these mis¬ 
sions. About this time Rev. Father Inglesi of 
New Orleans thought of establishing a similar 
society to assist the missions of the United 
States; but he finally decided to form one society 
with that of Miss Jaricot. The members enjoy 
many spiritual privileges, and their obligations 
are to say a prayer every day for the success 
of the missions, and contribute five cents a month. 


i ;8 


VOCATION 


Special members give six dollars a year. (Cath¬ 
olic Encyclopedia—Society of the Propagation of 
the Faith.) 

As a striking example of the power of prayer 
in the Lay Apostleship, we have the origin of 
the Institute of the Brothers of the Christian 
Schools. M. Bourdoise, whose opinion of Chris¬ 
tian education was given during the Catechism 
on the “Teaching Orders,” was so zealous for 
the Christian instruction of the poor, that he 
founded an association to pray that God would 
grant to France the blessing of Christian teachers 
for the poor. At first the association comprised 
only ecclesiastics. But one day after M. Bour¬ 
doise had preached on the subject, eighty lay 
persons joined the society. This was on the 15th 
of March, 1649; and two years later John Baptist 
De La Salle, the founder of the Brothers, was 
born. The prayer of M. Bourdoise and his as¬ 
sociation had been heard. The children of the 
poor soon had the Christian instruction that they 
so badly needed (“The Christian Brothers,” Mrs. 
R. F. Wilson). 

MEMORY QUESTIONS 

1. Upon whom did Our Lord promise to build 
His Church? 

2. Give the words of Our Lord’s promise 
regarding the foundation of the Church. 

3. How did the Apostles show their zeal in 
founding the Church? 

4. What is meant by the Lay Apostleship ? 


the: lay apostlEship 


179 


5. What lesson regarding the salvation of 
souls can we learn from the parable of the 
talents ? 

6. Should we be satisfied with possessing the 
gift of faith ourselves? 

7. Is it possible for busy laymen to work for 
the salvation of souls? 

8. What is the first means to save souls? 

9. Why does the Pope include the conversion 
of sinners among his intentions in prayer? 

10. What is the most efficacious prayer for 
the conversion of sinners? Why so? 

11. What does St. James say about those who 
pray without attention? 

12. What do you mean by foreign missions? 

EXPOSITION 

The second means of doing our share in the 
lay apostleship, is good example. Example is 
a powerful incentive to good or evil. A man 
naturally inclines to do what he sees others do. 
It is not sufficient to preach, we must practise 
what we preach. If we would have others lead 
good lives, we must show them how. We must 
be able to say with St. Paul: “Be ye followers 
of me as I also am of Christ” (I Cor., iv, 16). 
All the faithful are bound to edify their neigh¬ 
bor, in word and act. They ought so to fashion 
their lives that non-Catholics may see that they 
practise what they believe. Even the pagans 
were forced to admire the virtue of the First 
Christians, especially their charity. “Behold, how 
they love one another.” That was the testi- 


i8o 


VOCATION 


mony even of those who hated and persecuted 
the early Church. And that testimony accounts 
for the cause of the rapid spread of the Gospel. 
The edifying lives of the first converts attracted 
other converts. And thus the endless chain 
went on till it encircled the whole earth. And 
the grain of mustard seed planted by Our 
Lord grew into the great tree of the Catholic 
Church. 

I am afraid, boys, that some Catholics fail 
to give sufficient attention to the subject of good 
example. They seem to forget that the fifth com¬ 
mandment strictly forbids giving scandal and 
bad example, and that Our Lord pronounced a 
curse on those who scandalize others, especially 
little children. “He that shall scandalize one of 
these little ones that believe in Me,” said He, “it 
were better for him that a mill stone should be 
hanged about his neck, and that he should be 
drowned in the depth of the sea.” . . . “Woe to 
that man by whom the scandal cometh” (Matt., 
xviii, 6-7). 

Scandal and bad example lead others into sin, 
and thereby destroy many souls for whom Christ 
died on the cross. On the other hand, good ex¬ 
ample leads many souls to heaven. But how can 
we give good example? We can give good ex¬ 
ample by keeping the commandments and per¬ 
forming conscientiously the duties of our state 
of life. Young people edify others by saying 
their prayers attentively, at home, in school, and 
in Church. They also give good example by 
obeying and respecting their parents, teachers, 


the: tay apostle:ship 181 

and other lawful superiors. In a word, they 
edify others by every good word they utter, and 
by every good act they perform. And thus our 
Catholic young folks often convert their Prot¬ 
estant companions. When you have a chance 
to make a conversion, boys, remember that your 
good deeds will have a greater effect than your 
words. 

In like manner, no matter what the labor, busi¬ 
ness, or profession, Catholic men and women 
can easily edify their non-Catholic friends by 
strictly adhering to the practice of their faith. 
Prayer before and after meals, abstaining from 
meat on Friday and other days of abstinence, 
regular attendance at Mass on holy days of obli¬ 
gation, and other Catholic duties performed in 
spite of all human respect, these things convince 
Protestants and non-Catholics in general, that 
our faith is real, and that we Catholics really 
practise what we believe. But if Catholics are 
negligent in the practice of their religion, if they 
are ashamed to appear as Catholics in public, 
instead of attracting others to the true Church, 
they keep them away. 

On one occasion a Protestant young girl after 
attending one of our convent schools for some 
time, was asked by some of her Catholic com¬ 
panions why she did not become a Catholic. Her 
answer was that she did not believe that they 
believed what they professed. As an instance, 
she could not understand how they could believe 
in the real presence of Our Lord in the Blessed 
Sacrament, and, at the same time, act so thought- 


VOCATION 


182 

lessly in church. This example, boys, is only 
one among many, showing how Protestants are 
kept outside the Church by the disedifying lives 
of some Catholics. And surely God will hold 
such unfaithful Catholics responsible for the loss 
of these souls. 

MEMORY QUESTIONS 

1. Why is good example so powerful a means 
of saving souls? 

2. How does good example help preaching? 

3. Are all the faithful bound to edify their 
neighbor ? 

4. By what virtue did the First Christians 
edify the pagans? 

5. How did good example contribute to the 
spread of the Gospel? 

6. Give the words of Our Lord condemning 
those who give scandal or bad example. 

7. How can we always give good example? 

8. How can young Catholics convert their 
Protestant companions and careless Catholics? 

9. Mention some public Catholic practices that 
make a good impression on Protestants. 

10. What great argument for his religion does 
a practical Catholic give in his daily life? 

REFLECTION 

I 

It is related that on one occasion St. Francis 
of Assisi asked one of his religious to accom¬ 
pany him to the city as he was going to preach. 
The two silently walked through the streets of 
the city for some time, and then returned to 
the monastery. When his companion asked St. 


the: lay apostle:ship 183 

Francis why he had not preached, the Saint 
replied that they had both preached a very good 
sermon by their edifying behavior. 

From this story, boys, you see how important 
the saints considered good example. It is a sub¬ 
ject on which we should frequently examine our 
conscience, especially when going to confession. 
If we commit sin in the presence of others, either 
by word or act, we may cause them to do like¬ 
wise, and that circumstance increases our guilt. 
When, on the contrary, our life is good, when we 
keep the commandments and practise virtue, 
those who see us are inclined to imitate us. It is 
in this way we promote the salvation or the loss 
of souls. The thought of the mere possibility of 
sending a soul to hell, should surely prevent us 
from giving bad example. 

MEMORY GEMS 

1. “He that shall scandalize one of these little 
ones that believe in Me, it were better for him 
that a mill stone should be hanged about his neck, 
and that he should be drowned in the depth of 
the sea.” . . . 

2. “Woe to that man by whom the scandal 
cometh” (Matt., xviii, 6-/). 

j. “Be ye follozvers of me as I also am of 
Christ” (I Cor., iv, 16). 

4. We must pray for our neighbor, give him 
good example, and help him in his temporal and 
spiritual wants. 

5. Our Lord expects us to utilize the priceless 
gift of faith to the greatest possible advantage 
for ourselves and others. 


THE LAY APOSTLESHIP 


PART II 


EXPOSITION 

Prayer and good example, as we have seen, 
are very efficacious in the great work of the Lay 
Apostleship. But they are somewhat passive and 
interior; whereas, many needs of the Church re¬ 
quire much external activity. The poverty, the 
ignorance, and the misery of mankind are a 
constant source of anxiety to our Catholic Clergy. 
Actuated by the principle of brotherly love, their 
heart goes out to suffering humanity. They 
know that it is not sufficient to tell the poor 
and the suffering to be good. They must do 
something to relieve their suffering. But they 
can do but little without the cooperation of the 
faithful. They may plan, organize, and other¬ 
wise exert their influence; but it all goes for 
naught unless Catholic laymen, especially young 
men and young women, are willing to give some 
of their time and means to the work. To realize 
their obligations in this respect Catholics should 
often recall the saying of Our Lord, that the 
poor will be always with us, and that at the 
Day of Judgment the kingdom of heaven will be 
given only to those who will have fed the hungry, 
clothed the naked, and exercised their charity in 
the other corporal and spiritual works of mercy 
as far as they were able. 

184 



the: lay apostle:ship 


185 

Man is a social being. God made him so. He 
cannot stand aloof from the rest of society. In 
giving Eve to Adam, the Creator said: “It is 
not good for man to be alone” (Gen., ii, 18). 
He is then bound to interest himself in what 
concerns his fellow men. In the Catholic Church 
we find this interest manifesting itself in the 
Communion of Saints, and in that grand bond 
of charity which unites all the faithful under 
one head. It is related that the First Christians 
sold whatever property they had and gave the 
price to the Apostles for the relief of the poor. 
Here we have an example for the spiritual and 
the charitable organizations since established in 
the Church. And there are many such. Not to 
speak of the League of the Sacred Heart, the 
Sodalities of the Most Blessed Virgin, the League 
of the Most Blessed Sacrament, the Holy Name 
Society, and other purely spiritual associations, 
we have the St. Vincent de Paul Society with 
its many activities, the Knights of Columbus 
which does so much to keep Catholics united 
and to benefit their fellow men, and other societies 
especially organized to meet the particular wants 
of a parish. 

Young boys, it is true, are excluded from 
many of these societies. But they can join sodali¬ 
ties and confraternities suited to their age, and 
whose object is both devotional and charitable. 
As an example, there is “The Sodality of Our 
Lady,” founded by the Society of Jesus, whose 
aim is to foster in its members devotion towards 


VOCATION 


186 

the Blessed Virgin, and, as far as possible, to 
sanctify their neighbor, and to relieve his bodily 
wants. Branches, or sections, of this sodality 
are to be found in many parishes under the im¬ 
mediate direction of the pastor. 

Then again, “The Archconfraternity of the 
Holy Infant Jesus” should appeal to all Catholic 
boys and girls, as its great object is to pray that 
the blessing of Christian education may be en¬ 
joyed by all. This Archconfraternity being under 
the direction of the Brothers of the Christian 
Schools, all their pupils should take a special in¬ 
terest in it by subscribing, and getting others to 
subscribe for the “Little Messenger of the Divine 
Infant”; and also by performing the pious prac¬ 
tices recommended to the members. 

MEMORY QUESTIONS 

1. Mention some needs of the Church that re¬ 
quire external activity. 

2. How do the poverty and the ignorance of 
men affect the Catholic Clergy? 

3. What assistance do they require in relieving 
the sufferings of the poor? 

4. What saying of Our Lord should encour¬ 
age the laity to help the poor? 

5. Why is every one bound to take an interest 
in his fellow men? 

6. How does the Church manifest this interest? 

7. Name some of the spiritual societies of the 
Church. 


the eay aposteeship 


187 

8. Name some Catholic societies, whose object 
is to relieve the wants of the body as well as 
those of the soul. 

9. What particular societies are suitable for 
boys ? 

EXPOSITION 

That you may the better understand the neces¬ 
sity for Catholic societies and why the Clergy 
are so anxious to get young men and young 
women to join them, you have merely to think 
of the spiritual dangers to which many of our 
Catholic people are exposed. In this country 
there are about three million Catholic children, 
but only one-half attend a parish school and re¬ 
ceive religious instruction. As a consequence, 
many of these children are lost to the faith. 
Rev. Father Garesche, S. J., of St. Louis (Cath¬ 
olic Education Convention, 1917), tells us that 
throughout the country, out of 100,000 children 
attending Protestant Vacation Bible Schools, 
25,000 are Catholics. These schools are taught 
by a Society of about 2,000 Protestant young 
men and young women who are willing to sacrifice 
a part of their vacation for what they consider 
a noble work. And they certainly teach our 
Catholic young men and young women a lesson of 
zeal and devotedness. We have, it is true, some 
Catechist and Sunday School associations; but 
they are only a drop in the bucket compared to 
the needs of our children. Father Garesche 
shows that there are at least 500,000 Catholic chil¬ 
dren who are greatly in need of instruction 


VOCATION 


188 

during vacation, and that we require an army of 
young men and young women to organize Cath¬ 
olic vacation schools. If such schools be not 
required in every town or parish, they are an 
absolute necessity in many. 

Another great want in our larger cities espe¬ 
cially, is a number of volunteers sufficiently large 
to take charge of the Catholic delinquents who 
are brought before the Juvenile Court. These 
children are guilty of some petty offence or 
other, which, under wise Catholic influence, might 
easily be corrected. But if there be no one to 
take an interest in them, or to vouch for their 
future conduct, they are sent to the house of 
correction. And this disgrace is often the be¬ 
ginning of their criminal career and loss of 
faith. 

Besides Sunday Schools, Vacation Catechism 
Classes, and the Juvenile Court attendance, there 
are many other good works calling for zealous 
volunteers. Assisting Catholic emigrants, con¬ 
tributing to the support of Catholic hospitals, 
orphan asylums and protectories, helping to 
organize Catholic working boys’ clubs, promoting 
by word and example the circulation of Catholic 
literature, and assisting the Pastor and Priests 
in the various activities of one’s parish—these 
good works are surely ample to meet the abilities 
and the tastes of all our Catholic young men and 
young women. 

The organization, boys, to which I would call 
your special attention, is the Society of St. 


the: lay apostle;ship 


189 


Vincent de Paul. It was founded in 1833, by 
Professor Ozanam and seven students of the 
Sorbonne for the relief of the Parisian poor. Its 
aim was not merely alms, but especially spiritual 
assistance. Its activities include parish confer¬ 
ences, teaching Catechism, homes for orphans, 
visiting hospitals and prisons, care of immigrants, 
and relief work in general. Pope Gregory XVI, 
Pius IX, and Leo XIII granted many precious 
indulgences to the members, their benefactors, 
the poor assisted, and the fathers and mothers, 
and wives of the members. It was first estab¬ 
lished in the United States at St. Louis, in 1845. 
It has a membership of over 12,000 in this coun¬ 
try, and 100,000 throughout the world. This 
Society approaches about the nearest to the ful¬ 
fillment of the corporal and spiritual works of 
mercy. Its members literally feed the hungry, 
clothe the naked, harbor the harborless, instruct 
the ignorant, comfort the sorrowful, visit the sick, 
and bury the dead. Their activities are as bound¬ 
less as the great precept of charity itself. Their 
only limitation is insufficiency of membership. 
Although well organized in many cities and 
parishes, they do not increase so rapidly as is to 
be desired. Here is where our ambitious Cath¬ 
olic young men and young women can do some¬ 
thing truly heroic by rescuing the poor and mis¬ 
erable from their unhappy condition, and pre¬ 
paring them for the better life to come. There 
is no better way for our Catholic laity to con¬ 
tribute a very large share to the Lay Apostleship 
of the Church. 


VOCATION 


190 

To attain the greatest success in the Lay 
Apostleship there must be Catholic energy and 
Catholic unity. The Church has always had her 
martyrs; but she has also had her crusaders. 
There are times when prayer alone will suffice. 
But there are also times when a Catholic must 
defend, by word and act, the faith that is in 
him. When heresy, bigotry, and the devil con¬ 
spire against the truth, Catholics must present a 
bold front. When the interests of the Church are 
at stake, when her institutions are assailed, it 
is the business of the laity, no less than that of 
the clergy, to unite in strong defence of their 
civil and religious rights. 

In the history of the Church even in modern 
times, we find many noble examples of what can 
be done by Catholic energy and Catholic unity. 
By the principle of Catholic unity the great Lib¬ 
erator, Daniel O’Connell, emancipated millions 
of Catholics from religious persecution. Unity 
and energy were the weapons by which the in¬ 
domitable Windthurst shattered the power of 
Bismarck and freed his Catholic brethren of 
Germany. Latin America recalls with gratitude 
the leadership and the martyrdom of Garcia 
Moreno, by which he won their religious freedom. 
Here in our own country, unbiased non-Catholics, 
as well as Catholics, revere the memory of 
Charles Carroll of Carrollton, to whose energy 
we are greatly indebted for that priceless boon 
of freedom of conscience. And what a noble 
example of fearless activity in defence of Mother 


the lay APOSTLESHIP 


191 

Church is exhibited in the life of the great Mon- 
talembert! Liberty of teaching—the freedom to 
impart Catholic truth—that was his great ob¬ 
jective; and at a time when, as he himself tells 
us, to profess or defend the Catholic faith, one 
had to face marked unpopularity. But he reck¬ 
oned not the difficulties nor personal sufferings. 
“We are the sons of the Crusaders,” he told his 
fellow Frenchmen; “and we shall never yield to 
the sons of Voltaire!” 

From the example of these and many other 
illustrious Catholic laymen, you may learn the 
great good that can be accomplished by wise 
leadership and united effort. “A zealous and en¬ 
lightened laity,” says Cardinal Gibbons, “is the 
glory of the Christian Church.” While few of 
you boys will ever have the opportunity of be¬ 
coming O’Connells or Carrolls, still many of you, 
in your own limited circle, on account of your 
superior education, will have a chance to become 
leaders in defence of Mother Church. And when 
that occasion presents itself, beware of indiffer¬ 
ence and liberalism. Always remember that error 
is error, no matter how finely glossed over, or 
from whom it comes; and that truth is truth, and 
can stand the light. Shun the so-called Catholic 
who would compromise between God and the 
devil; and who is interested in the work of the 
Church only when he hears the undertaker in 
the corridor. 


192 


VOCATION 


MEMORY QUESTIONS 

1. Why are Catholic societies so necessary? 

2. How many Catholic children attend parish 
schools ? 

3. What lesson may we learn from Protestant 
vacation schools? 

4. What is the Juvenile Court? 

5. Besides teaching Catechism and attending 
the Juvenile Court, mention some other good 
works calling for Catholic volunteers. 

6. Name three Catholic lay associations. 

7. What is the object of the Knights of 
Columbus ? 

8. Describe the principal activities of St. Vin¬ 
cent de Paul Society. 

9. Name two laymen of modern times who 
distinguished themselves in defence of the 
Church. 

10. What praise does Cardinal Gibbons be¬ 
stow on our zealous laymen? 

REFLECTION 

“If any man love not our Lord Jesus Christ,” 
says St. Paul, “let him be anathema (accursed)” 
(I Cor., xvi, 22). But that threat is unnecessary, 
boys, for the good Christian. He knows that 
Christ hath first loved us, and that, notwithstand¬ 
ing our many offences, He still loves us with 
an infinite love. And St. John tells us that the 
test of our love of God, is the love of our neigh¬ 
bor. “If any man say I love God, and hateth 
his brother, he is a liar” (I John, iv, 20). 


the lay APOSTLESHIP 


193 


To love our neighbor is especially to love his 
soul. It is to wish him eternal happiness, and to 
do all we can to help him to attain it. To save 
souls, to preserve them from the fire of hell, is 
the strongest proof that we love our neighbor. 
To save souls ought to be the great business of 
life. It was to save souls that Our Lord came 
down from heaven. It was to save souls that 
He established His Church. It was to save souls 
that the saints, the religious, the clergy of every 
age and clime, made so many sacrifices, and still 
make them, even suffering martyrdom itself. 

And now, my dear boys, permit me to ask what 
are you going to do about it? What are you 
doing about it now? You know that there are 
many souls around you, Catholics, as well as non- 
Catholics, that are in danger of being lost. Are 
you doing anything to save them? I have told 
you that you are bound to labor in the Lay Apos- 
tleship, and I have given you the means to do so. 
Your age is no excuse. Young as you are, you 
can still pray. You can give good example. You 
can do little acts of charity, make small dona¬ 
tions to the poor and suffering. And as you 
grow into manhood, you can join the many spir¬ 
itual and corporal activities of the Church. Do 
not stand aloof like the indifferent or lukewarm 
Catholic, who is so busy saving his own soul, and 
incidentally his own body, that he has no time to 
think of others. Such Catholics should remem¬ 
ber that St. James promises that he who saves 
one soul, will save his own and cover a multi¬ 
tude of sins. “He who causeth a sinner to be 


194 


VOCATION 


converted from the error of his way, shall save 
his soul from death, and shall cover a multitude 
of sins” (James, v, 20). 

In a word, boys, be zealous, but prudent. Be 
ambitious, yes, very ambitious, to extend the 
knowledge and love of your religion. As far as 
your condition will permit, see that the suffering 
members of Christ are relieved. But do not 
undertake too much.* Do not join too many 
societies. Make a wise selection of one or more 
that will facilitate your spiritual advancement, 
and afford you sufficient opportunity to help the 
poor. 

Above all, beware of pride and self-interest. 
Let your works of charity be done for God. 
When they cannot be concealed, admit the fact 
in all humility and modesty. But never forget the 
following injunction of Our Lord: “When thou 
doest an alms deed, sound not a trumpet before 
thee, as the hypocrites do in the synagogues and 
in the streets, that they may be honored by men. 
Amen I say to you they have received their 
reward. 

“But when thou doest alms, let not thy left 
hand know what thy right hand doeth. 

“That thy alms may be in secret, and thy 
Father who seeth in secret, will repay thee” 
(Matt., vi, 2, 3, 4). 

Note.— Before finishing this lesson on “The Lay 
Apostleship,” the teacher should remind the pupils 
that, while it is very meritorious to be an apostle in 
the world, the advantages accruing to their neighbor, 
as well as themselves, by leaving the world and 
becoming a religious, are incomparably greater. 


THE EAY APOSTLESHIP 


195 


REVIEW 

1. Name three means by which the Catholic 
Laity can work for the salvation of souls. 

2. State three corporal works of mercy, and 
also three of the spiritual. 

3. Show how the parable of the talents may be 
applied to the gift of faith. 

4. Mention some advantages of belonging to 
the League of the Sacred Heart. 

5. Why are scandal and bad example so dis¬ 
pleasing to God? 

6. In what good works ought the laity to as¬ 
sist the pastors and priests of the Church? 

7. What is the object of the Holy Name 
Society ? 

8. What are the two obligations of the mem¬ 
bers of the Society of the Propagation of the 
Faith ? 

9. How can one do more for his neighbor by 
becoming a religious than by remaining in the 
world ? 

STORY 

St. Martin of Tours giving half his mantle to 
a poor man. 

FRUIT 

If your vocation be to live in the world, 
resolve to become a zealous member of one or 
more of the great charity organizations of the 
Church. 


The Lay Apostleship. 


196 


VOCATION 


SYNOPSIS 


( 

Introduction. 


Prayer. 

Good Example. 

! 

Catholic Societies. -< 


'Questions on last lesson. 
Church founded. 

Zeal of Apostles and 
First Christians. 

Parable of the Talents. 

'Very efficacious means. 
Fervent and persevering, 
particular intention. 

'Strict obligation. 

How given. 

^Effect on non-Catholics. 

Spiritual benefit of mem¬ 
bers. 

Help the poor and igno¬ 
rant in body and soul. 


In defence of the faith. 


Individual Effort. 


Guarding Catholic Insti¬ 
tutions. 


Examples from history. 


Fruit:—Resolve to join some Catholic So¬ 
cieties. 











LESSON XI 


OBJECTIONS AND OBSTACLES 

PART I 


INTRODUCTION 

1. What is meant by the Lay Apostleship? 

2. What is the most efficacious prayer for the 
conversion of sinners? 

3. Why is bad example so great an evil? 

4. Why are prayer and good example not suffi¬ 
cient as means in the lay apostleship? 

5. To what works of charity do the members 
of St. Vincent de Paul Society devote them¬ 
selves ? 

All good Catholics show respect and admira¬ 
tion for religious. They regard them as very 
dear friends of God. They cheerfully contribute 
to their support, asking in return to be remem¬ 
bered in their prayers. Again, you will fre¬ 
quently hear old men express regret that they 
declined the invitation to embrace the religious 
life. They now see, but all too late, the vanity 
of the world and the joys of religion. From 
their experience, from the objections and the ob¬ 
stacles that decided their choice of state, young 
people can learn some practical lessons. Let us, 
therefore, examine the principal objections to 
the religious life and the secular priesthood. 

l 97 



198 


VOCATION 


EXPOSITION 

Who are invited to the higher life? How 
can I know whether I am invited or not? These 
are very important questions especially for the 
young. You have heard, boys, that vocations are 
freely chosen, but providentially given by God. 

Many imagine that priests and religious are 
a select class specially chosen for God’s service 
to the exclusion of all others. This is a great 
mistake. Priests and religious are, indeed, a 
select class; but they become such only on en¬ 
tering their state of life. While God gives the 
qualifications and the graces necessary for the 
success of the vocation, it is the individual, him¬ 
self, who makes the choice. Providence directs 
all things to their appointed end, but it does not 
interfere with man’s free will. The invitation 
or call to the religious state is given to all. St. 
Basil says: “To embrace the evangelical mode of 
life is the privilege of every one.” But, accord¬ 
ing to St. Thomas, only a few desire to avail 
themselves of this privilege. God presents the 
invitation to all, but leaves each one free to 
accept or to decline as he wishes.* 

God, as it were, speaks to the soul after this 
manner: “My dear child, I would be much 

*Note.— Rev. Father Cassilly, S. J., says that, “while 
external or internal impediments may prevent some 
from hearkening to Christ’s call, and their own will 
may deter others, His invitation, of itself, does not 
exclude any; it is general, ever waiting for those able 
and willing to accept it.” (“What Shall I Be?”) 




OBJECTIONS AND OBSTACLES 


199 


pleased to have you join my special friends and 
help me to save souls. That is the higher life. 
Its advantages are very great, and its reward in 
heaven will be far greater than that of the ordi¬ 
nary Christian. But I do not command you. 
You are free to remain in the world if you so 
desire.” Thus we see, boys, that a man’s voca¬ 
tion, after all, is, in a great measure, decided by 
himself. God makes the offer; but man accepts 
or declines as he wishes. 

.... 4 

MEMORY QUESTIONS 

1. How do good Catholics regard religious? 

2. What regret do some aged Catholics ex¬ 
press regarding their vocation? 

3. How can young people learn from their 
mistakes ? 

4. How do vocations originate? 

5. When are priests and religious to be re¬ 
garded as a select class? 

6. According to St. Basil, who may embrace 
the religious life? 

7. Who then, in a great measure, decides on 
a person’s vocation? 

EXPOSITION 

Why do so few accept the invitation to be¬ 
come a priest or a religious? St. Chrysostom 
gives the answer. He says: ‘“The reason all 
do not take Christ’s advice is because they do 
not wish to do so.” They either do not realize 
that each one, individually, is invited, or else they 


200 


VOCATION 


have some strong objection. Those, of course, 
who have some physical or mental impediment, 
or whose condition prevents them from leaving 
the world, are, in the designs of Providence, ex¬ 
cluded from the religious life. But every one else 
is invited. 

The objections to entering the religious life are 
chiefly three. The first is the fear of not being 
able to keep the vow of chastity. The majority of 
people think that they are unable to observe that 
counsel and, therefore, prefer the married state. 

It is related in the Holy Scripture that the 
disciples once asked Our Lord if it were not bet¬ 
ter to remain unmarried than to marry. Our 
Lord said to them: “All men take not this word. 

. . . He that can take, let him take it” (Matt., 
xix, 11-12). The Fathers of the Church tell us 
that Our Lord meant that the practice of this 
counsel is difficult; but that he who is willing to 
make the sacrifice, will obtain all the necessary 
graces. God cannot fail to do His part. There¬ 
fore the fear of not being able to keep the vow 
of chastity, should not be an obstacle to those 
who are thinking of becoming religious. In case 
of serious doubt, a person should accept the 
decision of a wise and prudent confessor. 

MEMORY QUESTIONS 

1. What reason does St. Chrysostom give for 
so few entering religion? 

2. Who are excluded from the invitation? 

3. What is the first great objection to the 
religious life? 


OBJECTIONS AND OBSTACLES 


201 


4. What question did the disciples ask Our 
Lord regarding marriage? 

5. How did He answer them? 

6. How do the Fathers of the Church explain 
this answer? 

7. Why then should the fear of not keeping 
the vow of chastity not be an obstacle to entering 
religion ? 

8. What should a person do in case of serious 
doubt ? 

EXPOSITION 

Another great obstacle to the religious life 
is the love of riches, and, therefore, the fear of 
not being able to keep the vow of poverty. As 
boys advance in age and knowledge, they learn 
that the ambition to make money is quite com¬ 
mon. They soon perceive that men labor for 
money, that they study how to make money, that 
they marry for money, and, in fact, that some do 
not scruple to commit crime for money. The cause 
of this extraordinary love of riches does not 
long remain hidden to the inquiring young mind. 
Young folks soon understand that with riches 
come worldly power, honor, and pleasure. And 
they too would become rich. Hence the im¬ 
patience with which they long for the day when 
they can enter business. They can see only the 
successes of business. They think not of its 
many sad failures. 

Now, boys, for those who are brought up with¬ 
out a knowledge of religion, the love of earthly 
goods is quite natural. But with Catholic young 


202 


VOCATION 


men the case is different. They know that riches 
are an accident in life. Some are rich; but the 
great majority are poor or in moderate circum¬ 
stances. Catholics are taught that an inordinate 
love of riches is sinful; that it is severely con¬ 
demned by Our Lord. “How hardly shall they 
that have riches, enter into the Kingdom of 
God,” says He (Mark, x, 23) ; and in another 
place: “It is easier for a camel to pass through 
the eye of a needle than for a rich man to enter 
into the kingdom of heaven” (Matt., xix, 24). 
And again, “Woe to you that are rich, for you 
have your consolation” (Luke, vi, 24). 

The great evil of money is that men become 
attached to it and neglect the service of God. 
Catholics are warned that the rich are only the 
custodians of money; that God will demand a 
strict account of the use they make of their 
riches. It has been said that the salvation of the 
rich greatly depends on alms-giving and on the 
prayers of the poor. Father Faber asks, “What 
are the rich meant for?” In answer he tells us 
that the rich are meant to be the prey of the poor; 
and that he alone is happy in his riches, who 
allows the poor to prey upon him. Whether the 
poor are deserving or undeserving, it matters not. 
The rich have no reason to complain. Their 
salvation depends on their charity. It is only 
through their alms that they may hope to hear 
at the last day that consoling sentence: “Come 
ye blessed of My Father and possess the kingdom 
prepared for you; for when I was hungry you 
gave Me to eat; when I was thirsty you gave Me 


OBJECTIONS AND OBSTACLES 203 

to drink; when I was naked you clothed Me; 
and when I was in prison you visited Me” (Matt., 

xxv, 34-36). 

The vow of poverty, as practised in the re¬ 
ligious life, cuts off at once all the evils and 
temptations experienced both in the acquisition 
and the possession of riches. Religious are vol¬ 
untarily poor. In renouncing all earthly goods 
they are freed from the cares and anxieties that 
always accompany riches. They make this sac¬ 
rifice in accordance with the advice of Our Lord, 
and in order that they may be free to devote all 
their energies to Iiis service. 

A great objection for some people is the love 
of independence, or their own will, which re¬ 
ligious renounce by the vow of obedience. These 
people believe that they could not keep the vow 
of obedience. It is strange that Catholic young 
men should think it so difficult to observe the 
vow of obedience. In every good Catholic fam¬ 
ily children are taught the fourth commandment 
and are trained to obey from their childhood up. 
In Catholic schools, as you know, obedience is an 
absolute law. Catholic youth know full well that 
it is God’s will that they obey their parents, 
teachers, and lawful superiors in everything ex¬ 
cept sin. In like manner, in making the vow of 
obedience, a person resigns his own will to that 
of God in the person of His representative. In 
obeying his lawful superiors he knows that he 
obeys God Himself. The fourth commandment 
is a positive command; while the vow of obedi- 


204 


VOCATION 


ence is a matter of choice. Religious, it is true, 
make a great sacrifice by renouncing their own 
will. But they are more than amply repaid by 
knowing that, in obeying, they are constantly 
doing what is most pleasing to God. When they 
appear before God to be judged they can justly 
refer to their superiors as greatly responsible for 
their lives. 

MEMORY QUESTIONS 

1. What is the second great obstacle to enter¬ 
ing religion? 

2. What means do men use to obtain riches? 

3. How is the love of riches shown in the 
young ? 

4. Why are men attached to riches? 

5. How should Catholics regard riches? 

6. Give a text of Scripture showing how Our 
Lord condemned love of riches. Give another. 

7. What is the great evil of money? 

8. How does Father Faber regard the rich? 

9. Upon what does the salvation of the rich 
greatly depend? 

10. At the last judgment what will be the con¬ 
solation of those who shall have practised alms¬ 
giving? 

11. How does the vow of poverty secure re¬ 
ligious against the love of riches? 

12. What two other advantages does poverty * 
give religious? 

13. Give some reasons why the fear of not 
keeping the vow of obedience should not prove an 
obstacle to the religious life. 


OBJECTIONS AND OBSTACLES 205 

14. Whom do religious obey? 

15. What great consolation have they in obey¬ 
ing their superiors? 

REFLECTION 

You have just heard, my dear boys, the rea¬ 
son why the fear of not being able to observe 
the vows of religion should not prevent any 
one from becoming a religious. As you learned 
in the catechism on the religious life, the sacri¬ 
fice is great, but the advantages and the reward 
are much greater. If then any of you are think¬ 
ing of accepting Our dear Lord’s invitation, 
don’t hesitate on account of the sacrifice called 
for by the observance of the vows. With God’s 
grace you can observe them as well as so many 
others who have gone before you. In fact, you 
practise the virtues of the vows every day. In 
keeping the sixth commandment you practise 
chastity. You practise poverty when you are 
poor in spirit, that is, when you are detached 
from riches, and submit to the privations of your 
state in life. And you practise obedience in 
keeping the fourth commandment. The differ¬ 
ence is a matter of degree. The religious places 
himself under a greater obligation to practise 
these virtues in a higher degree than people in 
the world. Of course, a religious who violates 
these virtues, commits a greater sin on account 
of his vows; but his merit for practising them is 
greater for the same reason. 


OBJECTIONS AND OBSTACLES 


PART II 


EXPOSITION 

Foolish parents and false friends frequently 
prevent young people from entering religion. 
Through selfishness and natural love they inter¬ 
fere with the designs of God Himself. Under 
a thousand and one pretexts they persuade their 
children to remain in the world. In acting thus 
they assume a very great responsibility. They 
will be held accountable for all the souls that 
might have been saved by their sons and daugh¬ 
ters as religious. Even in this life such parents 
are sometimes punished by the wicked life or 
early death of their child. 

When parents, without a just and grave rea¬ 
son, refuse their consent or otherwise interfere 
with their children’s choice of a state of life, the 
latter are not bound to follow their parents’ 
wishes. That is the teaching of the Doctors of 
the Church. Many of the saints were opposed 
and even persecuted by their parents in order to 
prevent them from becoming religious. But in 
these severe trials they never forgot that “He 
that loveth father or mother more than Me, is 
not worthy of Me” (Matt., x, 37). After re¬ 
sisting his father’s tender appeal for three hours, 
St. Alphonsus said: “Dear father, I see that you 
suffer for my sake; but God has called me, and 

206 



OBJECTIONS AND OBSTACLES 20y 

I am determined to follow His voice.” When 
St. Columbanus was leaving home to enter a 
monastery, he was obliged to leap over his mother 
who had thrown herself on the floor at the door, 
in order to prevent his departure. Thus it was 
with St. Thomas Aquinas, St. Francis Xavier, 
St. Philip Neri, St. Stanislaus, and others. They 
were obliged to leave home and parents with¬ 
out permission. 

When children know that their parents will 
not oppose them, it is proper to ask their consent; 
but not otherwise. In the latter case, secrecy and 
prayer are the two rules to be followed. No mat¬ 
ter how great the opposition or even persecution, 
they should not be discouraged. God will always 
assist His chosen ones. In the lives of the saints 
we find many examples of God’s wonderful in¬ 
tervention in enabling his servants to overcome 
the opposition of parents and others in embrac¬ 
ing their vocation. 

MEMORY QUESTIONS 

1. Have parents the right to select their chil¬ 
dren’s vocation? 

2. Are children bound to obey them in this 
respect ? Explain. 

3. What account will parents have to render 
to God for opposing their children’s vocation? 

4. How does God sometimes punish them in 
this life? 


208 


VOCATION 


5. Mention one or two saints whose vocation 
was opposed by their parents. 

6. By what sentence of Our Lord were these 
saints strengthened in their decision? 

REFLECTION 

Some parents find this doctrine rather hard; 
but it is the teaching of the Fathers of the Church. 
Parents must remember that their children came 
from God, and that He has a perfect right to 
call them to Himself. And you, my dear boys, 
must never forget the words of Christ: “He that 
loveth father or mother more than Me, is not 
worthy of Me” (Matt., x, 37). If you wish 
to belong to God, if you wish to be His friend 
for all eternity, you must love Him above all 
things, even above your parents. 

EXPOSITION 

Neither youth nor want of worldly experience 
is a valid objection to entering the service of 
God. Some say it is. They argue that a vocation 
should be tested; that the aspirant should be 
exposed to the temptations of the world in order 
to acquire experience. But these reasons are 
false. Why expose a young person to tempta¬ 
tion when there is such danger of yielding ? 
Why should he experiment in worldly affairs, 
when his life is to be separated from the world? 
Who would think of telling a young man to be¬ 
come a shoemaker or a tailor as a preparation 
for his life-work as a doctor or a lawyer? Why 


OBJECTIONS AND OBSTACLES 20g 

then act so differently in regard to the religious 
life, the greatest of all professions? St. Thomas, 
and the other doctors of the Church teach that 
youth is no obstacle, and that to keep children in 
the world in order to acquire experience is a 
device of the devil to destroy vocations. 

Vocations are often lost through delays. There 
may sometimes be special circumstances which 
prevent a young person from carrying out his 
good intention immediately. But, in general, 
when a person has decided to enter the religious 
life or the secular priesthood, he should act at 
once. The invitation may be offered today, but 
may be withheld tomorrow. Those who lightly 
postpone accepting may be deprived of the neces¬ 
sary grace altogether. In fact, experience proves 
that the great majority of those, who, for some 
apparent reason or other, remain in the world 
after having settled on their vocation, change 
their mind and give up the intention of entering 
religion. The pleasures of the world, the seem- 
ingly joyful lives and advice of their friends, and 
even the happiness of good Christians, all con¬ 
spire to make the young aspirant hesitate. And 
he who hesitates is easily vanquished, or turned 
aside from his original purpose. A Missionary 
Priest (Vincentian) affirms that only one out of 
twenty of such vocations is secured. Delay is 
the last resource of the devil. When he cannot 
otherwise prevent a vocation, he usually succeeds 
by causing delays. A vocation to the higher life 
is so delicate a plant that the least exposure to a 


210 


VOCATION 


worldly atmosphere may cause it to wither and 
die. Here is the advice of St. Jerome: “Make 
haste, I beseech you, and rather cut than loosen 
the rope by which your bark is bound fast to 
the land.” 

Some are prevented from entering religion by 
the fear of making a mistake. They look upon 
it as a disgrace to enter an order and then return 
to the world. They forget that when a person 
enters a religious order he is placed on trial. That 
is the object of what is called the “Novitiate.” 
For a year or longer the aspirant is tested as re¬ 
gards his dispositions and as to whether or not he 
be qualified to lead the life he has chosen. If not 
suited to the work, he is advised to withdraw. If 
he himself, for valid reasons, change his inten¬ 
tion, he is entirely free to return to the world. 
As he was not bound to accept the invitation, 
neither is he bound to remain, if he conscien¬ 
tiously feel he has made a mistake. Instead of be¬ 
ing a disgrace, it is a matter of honor and pru¬ 
dence to give up a work, which, though begun 
with the best intention, it is found impossible to 
accomplish. 

There is, however, disgrace and sometimes 
even scandal, in leaving an order through want of 
generosity in observing its rules and regulations, 
or through a desire to satisfy one’s passions. In 
the history of religious orders we read of many 
examples, including Martin Luther as one of the 
most notorious. They began well, accepted the 
invitation, but were wanting in perseverance. 


OBJECTIONS AND OBSTACLES 


211 


But such examples need not prevent any one from 
entering religion. When we compare them with 
the thousands of others who did persevere and 
became great saints, and the glory of the Church, 
there is no reason for fear or discouragement. 
God’s grace is all-powerful; and when He gives 
a vocation, He also gives the means to make it a 
success. 

MEMORY QUESTIONS 

1. Why should young people not postpone en¬ 
tering religion? 

2. What does St. Thomas call such delays? 

3. Give the answer to those who say that a 
vocation should be tested by the temptations of 
the world. 

4. What does experience show regarding those 
who delayed entering religion after having de¬ 
cided on their vocation? 

5. Is it always a disgrace to leave an order? 
Why not ? 

6. What is the object of the Novitiate? 

7. When is scandal given by renouncing one’s 
vocation ? 

8. Mention some examples. 

9. Why should these examples not discourage 
one from becoming a religious? 

REFLECTION 

Some of our Catholics are too ready to take 
scandal. When they see or hear of a priest or 
a religious doing wrong, instead of being scan¬ 
dalized they ought to pity and pray for him. 


212 


VOCATION 


And, if in their power, they should try to help 
him out of his trouble. The great King David 
sinned; St. Peter denied Our Lord; and the 
early life of St. Augustine was very sinful. 
Therefore, boys, you should not be surprised if 
a priest or a religious fall into sin. Nor should 
you, like some Protestants and others, condemn 
the priesthood or religious orders because of the 
sins of one or more members. Above all, such 
things must have no influence whatever in de¬ 
ciding your vocation. 

REVIEW 

1. How can young people learn from the mis¬ 
takes of others in choosing their state of life? 

2. May any one become a priest or a religious ? 

3. By whom is a man’s vocation decided? 

4. Why don’t all accept Our Lord’s invi¬ 
tation ? 

5. What did Our Lord mean when He said: 
“All men take not this word. . . . He that can 
take, let him take it”? (Matt., ix, 11-12). 

6. Give a text of Scripture condemning the 
love of money. 

7. Mention one or two earthly advantages of 
the vow of poverty. 

8. State the rule to be followed regarding 
parents and vocation. 

9. Give the text about loving father or mother 
more than God. 

10. Why should young people not remain in 
the world in order to acquire experience before 
entering religion? 


OBJECTIONS AND OBSTACLES 


213 


STORY 

The Rev. Father Lelen quotes from “A 
Mother’s Letters,” a striking example of how 
parents are sometimes punished for opposing the 
vocation of their children. 

A young man asked his mother’s permission 
to enter the seminary. She replied: “I would 
rather see you dead than a priest.” So the young 
man became a medical student; but soon became 
addicted to drink. When his money was all spent, 
he tried to steal some from his mother. When 
she tried to prevent him, he struck her in the 
temple and killed her. 

FRUIT 

Pray for will-power to overcome all obstacles 
to your vocation. 

MEMORY GEMS 

1. “He that loveth father or mother more than 
Me, is not worthy of Me” (Matt., x, 37)- 

2. “It is easier for a camel to pass through 
the eye of a needle than for a rich man to enter 
into the Kingdom of Heaven ’ (Matt., xix, 24). 

3. “The reason all do not take Christ's advice 
(to enter the higher life) is because they do not 
wish to do so" (St. Chrysostom). 

4. “Our Lord's invitation is ever zvaiting for 
those able and willing to accept it" (Father Cas- 
silly, S. J.). 


Objections and Obstacles. 


214 


VOCATION 


SYNOPSIS 


Introduction. 


'Questions on last lesson. 


Mistakes of others. 


'Fear of not keeping vow 
of Chastity. 


Three Great Ob¬ 
jections. 


Fear of not keeping vow 
of Poverty. 


Fear of not keeping vow 
_ of Obedience. 


' Opposition of 
Parents and 
Friends. 


Their objections and ad¬ 
vice not always to be 
heeded. 

{ Many saints thus op¬ 
posed. 

Love of God above that 
of parents. 


'Youth and want of ex¬ 
perience. 


False Reasons. 


< 


Unnecessary delays. 


Fear of making a mis- 
„ take. 

Fruit:—Pray for will-power to overcome all 
obstacles to your vocation. 










LESSON XII 


THE MEANS TO CHOOSE WELL 

PART I 


INTRODUCTION 

1. How do vocations originate? 

2. Why do so few accept the invitation to the 
higher life? 

3. Should the fear of not keeping the vows 
prevent one from entering the religious life? 

4. Why is the love of money so great an evil ? 

5. Have parents the right to select the vocation 
of their children? Why not? 

6. Is a young man excused from following his 
vocation on account of the opposition of his 
parents ? Explain. 

7. When a person has decided upon his voca¬ 
tion, why is it dangerous to delay? 

The fact that everybody is free to choose his 
state of life, entails a very grave responsibility. 
So much depends upon his choice that it should 
be made with the greatest care and attention. 
While leaving us free, God wishes us, at the 
same time, to choose according to the principles 
of faith and reason. No one can expect Him to 
bless a giddy or haphazard choice. It follows, 
therefore, that every one should select the best 
means to attain success in this all-important mat¬ 
ter. He who wishes the end, must also wish the 

215 



2l6 


VOCATION 


means. “To choose well,” says St. Augustine, 
“is to choose according to the light of reason, 
and especially of faith, in what state we can best 
secure the end for which we are created.” 

EXPOSITION 

According to the Doctors of the Church, the 
first great means of knowing one’s vocation is 
fervent, earnest prayer. When Cardinal New¬ 
man was in search of religious truth, he had 
recourse to God through the tender verses of 
that beautiful hymn, “Lead, Kindly Light,—Lead 
Thou me on.” Although one of the greatest 
minds of the 19th Century, he felt the need of 
God’s help in coming to a decision. And thus 
it was with all the great saints, doctors, and 
learned men of the Church. They all felt the 
need of God’s light. St. Thomas Aquinas and 
St. Bonaventure said that they had learned more 
in humble, fervent prayer, at the foot of the cru¬ 
cifix, than from men or books. “If any of you 
want wisdom,” says St. James (1, 5), “let him 
ask of God, . . . and it shall be given him.” Young 
people want wisdom, especially when about to 
select their state of life. The persuasion of par¬ 
ents, the advice of false friends, the attractions of 
the world, and their own passions, all combine to 
darken their understanding and lead them astray. 
It is then they should call upon God to enlighten 
their mind, and to strengthen their will. They 
can truly say to Our Lord: “As we know not 
what to do, we can only turn our eyes to Thee” 


THE MEANS TO CHOOSE WELE 


217 


(II ParaL, xx, 12). “Lord, what wilt Thou have 
me to do?” (Acts, ix, 6). 

But in order that their prayer may be effective, 
young people must pray with faith and confi¬ 
dence. They should often recall this promise of 
Our Lord: “Ask, and you shall receive” (John, 
xvi, 24). It is also necessary to keep themselves 
in the state of grace, remembering that “The con¬ 
tinual prayer of the just man availeth much” 
(James, v, 16) ; and again, “The way of the 
wicked is darksome: they know not where they 
fall” (Prov., iv, 19). Yes; God, in His mercy, 
hears the prayers even of the wicked; but not 
so readily as those of the just. Consequently, 
young people who wish God to help them in mak¬ 
ing their choice of a state of life, should pray 
much, receive the sacraments often, and have a 
tender devotion to the Most Blessed Virgin. 

MEMORY QUESTIONS 

1. By what principles should a person be 
guided in choosing his vocation? 

2. What do you mean by the principles of 
faith ? 

3. What is the first means to choose well? 

4. Why is prayer so necessary? 

5. Mention a great example among the doctors 
of the Church showing the necessity of prayer. 

6. Why do young people need wisdom in de¬ 
ciding on their vocation ? 

7. On what conditions will their prayer be 
effective ? 


2 l8 


VOCATION 


8. How can they keep themselves in the state 
of grace? 

9. What particular devotion should they have ? 

REFLECTION 

I know, boys, that this is not the first time 
you have heard of the necessity of prayer. Every 
good Catholic regards prayer as the support of 
his life. Our Lord knew the great need we would 
have of it; hence the many times He speaks 
of it in the Gospel. He even tells us to pray 
always; that is, to make our daily lives a con¬ 
stant prayer. Well, follow His advice, and pray 
every day that you may choose your vocation 
in a manner most pleasing to Him. 

EXPOSITION 

The second means to choose well is to give 
the matter serious consideration. A matter of 
such importance requires careful reflection. “With 
desolation is all the land made desolate because 
there is none that considereth in his heart” (Jer., 
xii, 11). The prophet’s words were never bet¬ 
ter applied than to the carelessness of men in 
selecting their vocation. They have eyes, but 
see not. They have minds, but they think not. 
And this is why so many make mistakes. “There 
is a way that seemeth just to a man,” saith the 
Scripture, “but the ends thereof lead to death” 
(Prov., xiv, 12). 

It is dangerous to consider a vocation only 
from its worldly advantages or disadvantages. 


THE MEANS TO CHOOSE WEEE 2ig 

All states of life are intended to be a prepara¬ 
tion for eternity. And that fact must never be 
lost sight of. 

Young people must look at the question of 
their vocation from the standpoint of faith. How 
will this choice enable me to attain my last end? 
Will I be satisfied with it at the hour of my 
death? Do I make it purely for the honor and 
glory of God? These are the questions that one 
should ask himself before coming to a decision. 

It is well, of course, to follow the dictates of 
reason. But reason must be enlightened by 
faith. The man of the world, the man without 
religious principles, follows the dictates of rea¬ 
son. In selecting his state of life, or avocation, 
he considers the best means to reach a temporal 
success. He examines what others have done, 
and how they did it. His object being worldly 
honor, wealth, or pleasure, he does not look be¬ 
yond time. It is the present and not the future, 
with which he is concerned. To get the most 
out of this life is the fullest extent of his 
ambition. 

It is not thus a Catholic should reason. He 
knows that his end is not to enjoy the goods of 
this world. He further knows that this life is 
merely a time of trial, that his true life will be 
enjoyed in eternity. He has an enlightened con¬ 
science which reveals his responsibility for every 
thought, word, and act of his life. He believes 
that his future happiness will depend on the way 
he has served his Creator here on earth. In con¬ 
trast with the man of the world, his aim is to 


220 


VOCATION 


lay up treasure in heaven, “where neither rust 
nor moth doth consume, and where thieves do 
not break through nor steal” (Matt., vi, 19-20). 

Consequently, in making the choice of a voca¬ 
tion, reason, as well as faith, prompts a Catho¬ 
lic to rise above mere earthly advantages, and to 
select the life-work that will serve him best in 
attaining his last end. He will prudently take 
into account his own aptitudes and qualifications, 
as well as the spiritual advantages and dangers 
of each state. But whether he choose marriage, 
the priesthood, or the religious life, will depend 
solely on which of these states will be the most 
conducive to his eternal salvation. 

MEMORY QUESTIONS 

1. What is the second means to choose well? 

2. Why is it dangerous to consider a vocation 
only from its worldly advantages? 

3. How far may a person follow the dictates of 
reason in choosing his vocation? 

4. How does a man of the world reason on his 
avocation ? 

5. What is his object in life? 

6. Why do a Catholic’s reasons for selecting 
his vocation differ from those of a man of the 
world ? 

7. What does faith teach him regarding his 
vocation ? 

8. How ought he to regard earthly advantages 
in making his choice? 

9. What should be his principal reason in pre¬ 
ferring one state to another? 


THE MEANS TO CHOOSE WELL 


PART II 


EXPOSITION 

We hear it said, at times, that such a man is 
more wicked than the devil himself. And why? 
Because he tempts men to sin by means which 
the devil cannot employ. The devil has many 
tricks and snares for tempting men; but he 
cannot, for instance, give bad advice. For that 
he requires an agent in human form. And we 
certainly may call those who give bad advice 
to the young regarding their vocation, agents 
of the devil. And, alas! there are many such. 
Even well-meaning but deluded Catholics, some¬ 
times take part in thus thwarting a vocation. 
Through bias, prejudice, or ignorance, they ad¬ 
vise the young to make a choice which may 
jeopardize the salvation of many souls. They 
little think of the responsibility which they as¬ 
sume in acting as counsellors. It must never 
be forgotten that, according to Father Ver- 
meersch, while the aspirant is free to accept or 
decline a vocation, the person who advises is 
not free to advise according to his likes or dis¬ 
likes. His opinion must come from an enlight¬ 
ened conscience. St. Thomas teaches that even 
a confessor sins grievously, if he hinder from 
becoming a religious, one who has a good inten¬ 
tion and no impediment. 


221 



222 


VOCATION 


So you see, boys, there is danger of becoming 
the victim of bad advice regarding one’s vocation. 
There is nothing in which youth must be more on 
their guard and use greater care and prudence 
than in selecting their advisers in reference to 
their future state. A good counsellor is unbiased, 
a man of experience, knowledge, and piety, usu¬ 
ally a good religious, or one’s confessor. When 
it is a question of the higher life, the advice of 
parents, friends and the worldly-wise, is of little 
or no value whatever. Consult with a wise and 
conscientious man. (Tobias, iv, 19.) 

Young people should have few advisers; many 
would only confuse and distract them. Nor is 
prolonged deliberation or extensive consultation 
necessary. After invoking the lights of the Holy 
Ghost, a reasonable amount of time and advice 
is all that is required. For a person who is sin¬ 
cere and prudent, the danger of making a mis¬ 
take is very slight. St. Thomas tells us that even 
if the religious vocation came from the devil, 
it ought to be embraced as an excellent counsel 
given by an enemy. 

It is foolish to spend too much time in trying 
to find out whether one has a vocation or not. 
There is a general invitation even to the priest¬ 
hood and the religious life. It is not necessary 
that an angel repeat the invitation. The point 
to be examined is whether one is fitted for such 
or such a state, such or such an order. The 
three conditions laid down by theologians are a 
sure guide. If the aspirant have no impediment, 


the means to choose well 223 

if his intention be good, if he have the necessary 
fitness of nature and grace, and if he be accepted 
by a lawful superior, he may rest secure in his 
vocation. “The choice of a state of life is then 
a question of will, love of God, and the spirit 
of detachment and sacrifice” (St. Thomas). 

j 

REFLECTION 

When you hear, my dear boys, that a voca¬ 
tion is an invitation and not a command, do not 
imagine that you have little or no responsibility 
in making your choice. It is true, you can be 
saved in any state of life; but considering your 
aptitudes and general qualifications, common 
sense tells you to choose the state in which you 
will have the least difficulty in saving your own 
soul, and doing the most good for the honor 
and glory of God. Remember that the broad, 
easy road of pleasure does not lead to heaven. 
If you are going to heaven, take the sure, straight 
road of virtue and penance. 

Our Lord says: “Enter ye in at the narrow 
gate, for wide is the gate and broad is the way 
that leadeth to destruction, and many there are 
who go in thereat. 

“How narrow is the gate, and straight is the 
way that leadeth to life; and few there are that 
find it” (Matt., vii, 13, 14). 

REVIEW 

1. Name the three means to choose well. 

2. What things are liable to lead young people 
astray ? 


224 


VOCATION 


3. Give a text of Scripture showing how we 
should have confidence in prayer. 

4. What special devotion will help greatly in 
selecting one’s vocation? 

5. When is reason enlightened by faith? 

6. How does the object of the good Catholic 
in this life, differ from that of a man of the 
world ? 

7. Is it necessary to deliberate long in order to 
find out whether one has a particular vocation 
or not? 

STORY 

Some years ago a young man on the eve of 
ordination, told his Bishop that he was in doubt 
about his vocation. He explained that he had 
entered the seminary and had pursued his studies 
because his mother wished him to become a 
priest. He himself had no great liking for the 
priesthood nor had he any aversion to it. The 
Bishop told him to banish his doubt; that he had 
what is called a mother’s vocation; and that he 
would ordain him without hesitation. The young 
man took the Bishop’s advice, and became a very 
pious and zealous priest. By a mother’s vocation 
the Bishop meant that his mother had prayed 
for him. 

FRUIT 

Ask the Most Blessed Virgin every day to help 
you to choose well. 


The Means to Choose Well. 


THE MEANS TO CHOOSE WELL 


225 


SYNOPSIS 




Introduction. 


Prayer. 


Questions on last lesson. 

Freedom of choice en¬ 
tails responsibility. 


Choose according to faith 
and reason. 


For light and will-power. 

Frequent the Sacraments. 

Devotion to the Most 
Blessed Virgin. 




Consideration. 


Advice. 


End in view and salva¬ 
tion. 

Advantages and obliga¬ 
tions of different 
states. 

Aptitudes and qualifica¬ 
tions. 


Few advisers. 


H 


Counsellor carefully 
chosen—his qualities. 


What advice to be re¬ 
jected as bad. 


Fruit:—Ask the Most Blessed Virgin every 
day to help you to choose well. 








226 


VOCATION 


A PRAYER TO KNOW ONE’S VOCATION 

O my God, thou who art the God of Wisdom 
and Counsel, who hast put in my heart the sin¬ 
cere wish to please none but Thee and to conform 
entirely to Thy holy will in the choice of my state 
of life; grant me, through the intercession of the 
Most Blessed Virgin, my Mother, and of my 
holy Patrons, especially Saint Joseph and Saint 
Aloysius Gonzaga, the grace to know my voca¬ 
tion and to embrace it, so that I may therein labor 
for Thy glory, work out my salvation, and merit 
the heavenly reward that Thou hast promised 
to them who do Thy divine will. Amen. 

(Ind., 300 days—Piux X, May 6, 1905.) 

Saint John Baptist De La Salle, obtain for me 
the grace to know the holy will of God in the 
choice of my vocation. 

PRAYER TO OBTAIN CHRISTIAN TEACHERS 

O Lord! Who seest the efforts of wicked men 
to deprive Thee of the souls of children, have 
pity on Thy people, and deign to multiply the 
number of Christian teachers. Send laborers 
into Thy vineyard, fill them with Thy spirit, and 
increase their fruits. We ask this through the 
Sacred Heart of Thy Divine Son, Our Lord 
Jesus Christ. Amen. 











































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